[ { "id": 204599, "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-1963", "page_number": 80, "title": "RAS-1963", "content_text": "BRITISH LEGATION AT PEKING\n\n69\n\nhad now come for Dr. Rennie to leave Peking, since he had been appointed Senior Medical Officer of the British Forces. He left in April 1862, and one of the last pen-pictures he gives us in his diary is of a Mrs. Wright, a milliner at Shanghai, whom he met on the road between Peking and Tungchow, riding in a cart with a friend, Mrs. Innocent, the wife of a missionary, these two good ladies being on their way to the Legation to stay with the house-keeper, Mrs. Reynolds, since the three had been old friends in Shanghai.\n\nOnly a few years later the Legation was in disrepair. A. B. Freeman-Mitford, who was a member of the Legation staff from 1865 to 1866, described it as it appeared to him in June 1865.\n\nOur Legation is situated in the southern part of the Tartar city. We occupy a most picturesque palace called the Liang Kung Fu, or Palace of the Duke of Liang, which, like all Chinese buildings of importance, covers an immense space of ground. There are courtyards upon courtyards, huge empty buildings with red pillars, used as covered courts, state approaches guarded by two great marble lions, and a number of houses with only ground floor, each of us inhabiting one to himself. When the Legation first came to live here the whole place was put into repair, and redecorated in the Chinese fashion with fluted roofs of many colours, carved woodwork, kylins of stone and pottery, and all the thousand and one fancies with which the Chinese cover their buildings. Unfortunately the repairs were badly executed, and nothing further has been done to keep matters straight, so the Legation, which ought to be as pretty as possible, is really a disgrace to us. The gardens are a wilderness, the paving of the courts is broken, the walls are tumbling down, and the beautiful place is going to rack and ruin. In this climate of extreme heat and cold a stitch in time saves ninety-nine. Fancy a residence in the heart of a great and populous city where foxes, scorpions, polecats, weasels, magpies, and other creatures that one expects to find in the wild country, abound. That will give you an idea of how space is wasted in Peking.\n\n12 A. B. Freeman-Mitford. The Attaché at Peking (London, 1900), 66-7. The author, who later became the first Baron Redesdale, spent the years 1866-70 as a member of the British Legation in Japan.", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204612, "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-1963", "page_number": 93, "title": "RAS-1963", "content_text": "1.\n\nPavilions and one of the two stone lions in the old British Legation.\n\nPhotographed by the author in 1958.", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204637, "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-1963", "page_number": 118, "title": "RAS-1963", "content_text": "CHBUNG CHAU \n\n105 \n\nBecause of their loose organisation and lack of proper safeguards, these associations often ran into trouble over money. To quote an elder's reminiscences from the manuscript note book of the Tung Kwun association (which the present Chairman has kindly allowed me to see and use), compiled about 1928 but referring to the previous sixty years, \"in the past there were upright managers, but there were also embezzlers, who appropriated public funds without authority. When X was in charge of our association's funds he reported that he had lost the account books, so nothing could be audited. It was through my persuasion he produced fifty dollars to end the matter\". Similarly, he records how, on the death of a leading member who had been instrumental in purchasing new property for expanding the association, the members asked his family for the accounts and title deeds in his possession. The relatives refused to part with them unless a payment was made first. Members naturally refused, \"which is why no title deeds or accounts are available from the early period\". \n\nThe manuscript also contains interesting material which illustrates difficulties faced by conscientious managers, e.g. \"This house was originally the property of X. Unfortunately he was murdered and the body could not be found. His relative Y donated the house to the association. At first no tenant would take it and the fabric deteriorated. In the second year of the Hsuan-t'ung reign (1910-11) repairs were suggested, but there were no funds. Loans of five and ten dollars were raised from district members at 1 per cent interest. I loaned over a hundred dollars interest free, but it was still insufficient, so the association joined a ten dollar (share) money association and drew the necessary balance. \n\nThe repair then started and the front is now let for $5.50 per month and the rear for $4 per month.\" \n\nThere was also the lighter side. Speaking of the annual dinner party on the 15th day of the first moon an elder recalled \"this year there were 28 tables with over 220 people. The caterer was X and the cost was $7.20 per table. The food was no good and those present were dissatisfied and there was a lot of grumbling.\" \n\n27 A search was made for this and the Ser Yap tablet but, though hot on the trail of the first named with what appeared an infallible clue, a digging party regrettably drew a blank, \n\n28 In the Crown Rent Rolls the association is termed kung sor 2 in Chinese and \"club\" in English. An inscription on one of the stone lions outside the Pak Tai temple, the largest on the island, states that it was donated by the Wai and Chiu Chau community in 1861. Mr. LEUNG Yau \n\n, born on Cheung Chau in 1875, attended the Wai-Chiu school, in the association's premises for two years (1885-86). \n\n2o There was also a shrine in the Po On study. The tablet states that \"a small fixture, known as the Tun Sin temple ('promote charity') has also been placed at one side of the hall, where wooden tablets bearing the names of the organisers are placed therein in commemoration of their devotion to the cause, irrespective of their parentage and place of origin.\"", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 205178, "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-1966", "page_number": 134, "title": "RAS-1966", "content_text": "OLD BRITISH KOWLOON\n\n129\n\nYau Ma Ti is not mentioned by name in the Commissioners' Report of 1862, and its earlier origin is therefore in question. However, at the latest estimate, its principal temple, dedicated to Tin Hau, the Queen of Heaven, was located there soon after the Kowloon peninsula changed hands: two stone lions standing outside the present building are dated 1864. Some years later the Registrar General included a brief mention of Yau Ma Ti in his Census Returns for 1876 in which he wrote: 39\n\nYau Ma Ti in Kowloon has become a new Town within the last few months, and it will continue to increase if facilities are afforded to the boat builders and to the junk people who repair thither to careen and repair their vessels, for on these the trade of the place chiefly depends\".\n\nIn 1882 Osbert Chadwick wrote of the formation of \"irregular groups of houses\" and the \"lack of proper streets\" in growing villages like Yau Ma Ti. He went on to describe the environs of the town as follows: 40\n\nTo the north of Yau Ma Ti the shore is lined with establishments for boat people or other trades connected with shipping... Just to the south of Yau Ma Ti is a sort of mud-dock which dries at half ebb or little later. This is occupied by many boats some of which are too old and leaky to go out, and lie here permanently, being used as dwellings. This causes a serious nuisance\".\n\nIn Yau Ma Ti there was a community organisation known as a kaifong (†). This type of association is commonly found in small towns whose main activities are trades and crafts rather than agriculture. Its leaders are usually local shop-keepers and businessmen. In Old Kowloon the several regional kaifongs' activities took on the nature of charitable deeds such as the provision of primary education, herbal treatment for illness, a funeral expenses scheme (#), free coffins for paupers, etc. These services were meant to benefit the poorer residents of the town. A kaifong's work also verged on what would now be considered the proper sphere of the central government, in such matters as building and repairing footpaths, lanes, bridges, public wells, and so on. 41 As in the villages its leaders were also responsible for the organisation of local religious ceremonies and their accompanying entertainment. 42 Like the village organisations of the", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205264, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1967", "page_number": 26, "title": "RAS-1967", "content_text": "HONG KONG MAMMALS\n\nTable 1 Orders of Living Placental Mammals in the World.\n\n1. Insectivora\n\nShrews, moles, hedgehogs etc.\n\n2. Dermoptera\n\nFlying lemurs (2 species only).\n\n3. Chiroptera\n\nThe bats.\n\n4. Primates\n\nLemurs, tarsiers, lorises, monkeys, apes and man,\n\n5. Edentata\n\nSlothes, anteaters and armadillos.\n\n6. Pholidota\n\nThe pangolins (7 species only).\n\n7. Lagomorpha\n\nPikas, rabbits and hares.\n\n8. Rodentia\n\nSquirrels, rats, mice, beavers, porcupines etc.\n\n9. Cetacea\n\nWhales, dolphins and porpoises.\n\n10. Carnivora\n\nFoxes, cats, bears, badgers, civets etc.\n\n11. Pinnipedia\n\nSeals, sea lions and walruses.\n\n12. Tubulidentata\n\nThe aarduark (1 species only).\n\n13. Proboscidea*\n\nThe elephants (2 species only).\n\n14. Hyracoidea\n\nThe hyraxes (6 species only).\n\n15. Sirenia*\n\nDugongs and manatees.\n\n16. Perissodactyla\n\nHorses, tapirs and rhinoceroses.\n\n17. Artiodactyla\n\nPigs, hippopotamuses, deer, giraffes, sheep, goats, cows etc.\n\nOrders in italics are represented in Hong Kong. Those with an asterisk were represented during historical times.", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 206404, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1971", "page_number": 221, "title": "RAS-1971", "content_text": "NOTES AND QUERIES \n\n195 \n\nin frames hung on the walls. A portrait of Sir Robert Ho Tung's mother and a photograph of his wife appear in the older of these two memorial halls. \n\nThe Tam Kung Temple at Happy Valley \n\nThis temple, which seems to have been removed here about 1900, was formerly located at Wong Nei Chung Village and was the local village temple. The village of Wong Nei Chung was one of the main villages of Hong Kong Island and its existence pre-dated the British occupation of Hong Kong Island in 1841. It was eventually removed in the 1920s to make way for the present development of Wong Nei Chung and Blue Pool Road. The present race course was formerly the paddy fields belonging to this village. \n\nThis temple is in fact dedicated to two gods, Pak Tai, (11) the god of the north and Tam Kung, (342) a Kwangtung worthy. Other gods worshipped in the temple include the Goddess of Mercy (left of the main altar) and Lung Mo, the Dragon Mother (right of the altar). Up some steps and behind the main building is another altar in which there is an image of Tin Hau, the Queen of Heaven. To the right of this altar are some memorial tablets which have been put there by relatives of dead persons for regular worshipping rites to be carried out in return for a small initial sum. You will note that one of these contains bone ashes in a small porcelain jar. \n\nTin Hau Temple, Causeway Bay \n\nThis is by far the oldest of the three temples we shall visit today. The structure, apart from some later repairs, dates mainly from a last major reconstruction in 1868, and the bell is dated 1747. There are various items of temple furniture inside and outside the temple bearing dates in the Tao Kwong (1821-51) and Tung Chi (1862-74) periods, including a very good pair of large stone lions dated 1845. Inside the temple the major items of interest are the carved granite altars which date from the 1860s and are worthy of close inspection. \n\nThe temple is dedicated to Tin Hau, the Queen of Heaven and has long been famous for attracting large numbers of boat people on this goddess' festival in the fourth moon. Unlike most", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 207811, "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": 199, "title": "RAS-1976", "content_text": "184\n\nMICHAEL SMITHIES\n\nare those that form a complete contrast with the classical structures of the first major Burmese capital. These are the 19th century temples in wood. The Shwenandaw was built by Thibaw in 1880, five years before he was taken away in captivity by the British and the kingdom ended. Most of the materials came from part of a palace occupied by King Mindon which was dismantled. The elaboration of the carving is overwhelming and one suspects that to like it, after the sober majesty of Pagan, is to border on bad taste. The Shweinbin to the south of the city is even more elaborate, and still being a very active monastery the monks' saffron robes form a strong contrast to the teak wood greying with age, sun and rain on the outside. Like all wooden buildings these temples are raised above the ground on pillars and the space beneath is used for storage.\n\nMandalay has few other temples of note; those on the hill are mostly modern, and the Kuthodaw near its base dates from 1857 and is more important for the 729 stone slabs containing all the Buddhist scriptures which King Mindon had made for the Fifth Synod. The authorized version of the Tripitaka was inscribed on the slabs, each beneath its own vaulted canopy. Atumashi was built in 1880 and resembles more an Italian palace, but as only the base remains after a fire in 1890 it is hard to judge fairly. The Mahamuni was rebuilt after a fire in the 19th century and is architecturally without interest. The gold-covered bronze image is much revered and seen at night with chanting monks and the faithful at its feet is impressive.\n\nThe most interesting thing in the temple, apart from the stalls lining the temple approach, are the six bronze figures in one of the adjacent buildings. They are two of men, one probably a warrior, three of lions, and one of a three-headed elephant (erewar) and are undoubtedly Khmer, possible of the 12th century. They were probably taken by the Siamese at the sack of Angkor in the 15th century and removed to Ayuthia. The Burmese king Bayinnaung took them from Ayuthia when he sacked the city in 1563 to the then capital at Pegu. King Rajagyi of Arakan took them as spoils of war from Pegu and they were taken from Arakan by Bodawpaya in 1784 to Mandalay.\n\nThe journey to Sagaing takes one past the numerous sites of the capitals of the Alaungpaya dynasty which estimated that a new centre would give a new direction to adverse fortune associated with the old. In this way Shwebo was capital from 1752 to 1765, Ava from 1765 to 1783, Amarapura from 1783 to 1823, Ava again", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 208843, "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": 5, "title": "RAS-1980", "content_text": "204\n\nDAVID FAURE\n\nhsü 12 (1886). In the Kau Sai Hung Shing Temple, the lintel is dated Kuang-hsü 15 (1889), and the altar Kuang-hsü 20 (1894); and in the Hang Hau T'in Hau Temple (besides the 1840 bell), the lintel is dated Kuang-hsü 1 (1875), a tablet Kuang-hsü 2 (1876), an altar is of the same year, a wooden board of Kuang-hsü 4 (1878), a shrine of Kuang-hsü 10 (1884), a pair of stone lions of Kuang-hsü 13 (1887), and a pair of incense burners of Kuang-hsü 20 (1894). The bell and the incense burner at the Tin Ha Wan T'in Hau Temple are both undated, but Mr. Ip Ch'un, who lived nearby, told us that the temple was already in disrepair over fifty years ago. Historical inscriptions found in Sai Kung and elsewhere in Hong Kong and the New Territories have been transcribed as a special project and may be found in David Faure, Alice Ng, and Bernard Luk, \"A collection of historical inscriptions in Hong Kong\". The report is available in the Institute of Chinese Studies, Chinese University of Hong Kong, and will, it is hoped, be published shortly.\n\n7\n\nMr. Hoh Taai of Ko Tong, aged over 60, knew of the whereabouts of a charcoal burner, but never saw it in operation (Int. 10.6.81). Lime kilns were reported in Wong Yi Chau, Wong Keng Tei, Tai Mong Tsai Tso Wo Hang, Tai Wan, Kiu Tsui, Sha Ha, Pak Sha Wan, Che Keng Tuk, Ta Ho Tun, Tai Tan, and Yau Yu Wan (Ints. Mr. Yau T'aam Shang 15.5.81, 22.5.81, Mr. Wong Yung Ts'ing 20.5.81, Mr. Tang Kei Faat 25.6.81, Mr. Lei Yau 28.6.81, Mr. Wong Ping Lin 29.6.81, Madam Liu 20.5.81, Mr. Lau Lui Faat 23.6.81, Mr. Tse Wing 9.6.81, Mr. Tse Shui Kam 24.6.81, Madam Lo Koon Mooi 21.6.81, Mrs. Hoh née Lei 28.6.81, Mr. Chung 23.7.81, and Madam Lam Yau Ch'un 19.8.81.) The Liu family at Kiu Tsui built the ancestral hall that can be seen today on the main road into Sai Kung Market. For an impression of the long history of lime making in Sai Kung, it should be noted that Madam Lo Koon Mooi was 85 and Mr. Yau T'aam Shang 87 in 1981, and it was their fathers who were engaged in the lime business. Mr. Yau continued working the kilns until his early 40's. Brick kilns were reported in Chek Keng and Pak Tam Chung (Ints. Mr. Chiu Sz 7.5.81 and Mr. Yau T'aam Shang 15.5.81, 22.5.81). The lime industry, of course, also provided income for fishermen who collected coral for the kilns. See \"Return of the approximate number of fishermen employed in taking coral and shell from the sea adjoining the New Territory\", in Hong Kong Legislative Council, Sessional Papers, 1901, p. 685.\n\n\"The best indication of the growing importance of the trade in pigs is a set of account books that belonged to Mr. Yung Sz Ch'iu of Pak Sha O, a photocopy of which is held by the Oral History Project. See also ints. Mr. Chan Tsz K'eung 28.5.81 and Mr. Hoh King 5.6.81.\n\n• There are many instances of seamen recruited by recruitment firms (haang shuen koon); see, eg. Mr. Chiu Sz (Int. 7.5.81). Remittance from abroad was sent back to the village through import-export houses (kam shan tsong), see Mr. Yau T'aai Hong (Int. 11.8.81).\n\n10 Mr. Cheung T'o's grandfather was a cook on Hong Kong Island, and his father was employed on the Kowloon-Canton Railway. Mr. Cheung, of Ho Chung, was c. 70 in 1981 (Int. 15.6.81). Mr. Tsang Yau of Tai Mong Tsai (age unknown, but who married before World War II) worked in a shop started by his father in Shaukiwan on Hong Kong Island (Int. 23.6.81).\n\n11 Ints. Mr. Cheng Chung Ting 21.5.81, Mr. Chan P'aang Hing 29.5.81, Mr. Chan T'aai 22.7.81; Bernard Williams, \"Visit to Ho Chung and Sheung Yeung villages in the Sai Kung area”, in Marjorie Topley, ed. Aspects of Social Organization in the New Territories, Hong Kong, 1965, pp. 46-47, and \"The Chan family of Tseung Kwan O\", JHKBRAS 7 (1967), pp. 158-160.", "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": 210532, "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-1985", "page_number": 139, "title": "RAS-1985", "content_text": "120 \n\nJOHN KARL EVANS \n\nThe lettering suggests that this inscription should be dated to the second century A.D. This was, however, a century of notorious religiosity. In the course of his sixth satire, a prolonged diatribe against married women published in or shortly after A.D. 116, Juvenal vividly describes how penitent followers of the goddess Isis atoned for their transgressions by plunging into the freezing waters of the Tiber and then crawling across Rome on blood-stained knees (Juv. 6.522-541). Some fifty years later, in A.D. 177, there occurred at Lyons one of the most terrible of the Christian persecutions, recounted at length by Eusebius in his Historia Ecclesiastica. One brief excerpt will serve to give a sense of the whole:\n\n7 \n\nThen Maturus, Sanctus, Blandina, and Attalus were brought forth to face the beasts brought forth for a public exhibition of the inhumanity of the heathen, since the day for combat with wild animals had been specially set aside for our people. There in the amphitheatre, Maturus and Sanctus once again passed through every conceivable torture just as if they had suffered nothing at all before, or rather as if, having already overcome their opponent in the several preliminary bouts, they were now competing for the victor's crown. Once more they ran the gauntlet of the whips, in accordance with the local custom; once more they were mauled by the beasts; once more they suffered everything which the maddened populace, seated on one side or the other, howled for and cheered on, culminating with the iron chair that roasted their bodies and suffocated them with the stench. Even at this point their tormentors did not cease, but became more and more frenzied in their desire to overcome their resistance. Nevertheless, they heard nothing from Sanctus beyond the confession of faith that he had been accustomed to make from the outset (5.1.37-39).\n\nA large body of comparable evidence for the heterogeneous religious attitudes to be found within the Roman Empire could be amassed without difficulty, but it would be pointless to do so. These few examples should serve to demonstrate just how wide the parameters of belief really were. Whether in Rome or a", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210533, "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-1985", "page_number": 140, "title": "RAS-1985", "content_text": "8\n\n121\n\nprovincial community such as Lyons, we may take it for granted that in the second century A.D. the religious outlook of the populace ranged from open disbelief to a willingness to suffer, and even to die horribly, for one's convictions. Nor should this occasion surprise: even if we discount for the moment the matrix of cultural forces which condition religious sentiments, such as social status and educational attainment, it should be remembered that for more than six centuries Rome's rule stretched from the Atlantic Ocean to the banks of the Euphrates, and that throughout this long period the Romans presided over populations of striking social and cultural dissimilarity. Rome subjugated the primitive tribes of Britain, the Iberian peninsula and the Danubian basin as well as the culturally sophisticated and highly urbanized inhabitants of Greece and the Near East. Diversity of belief is to be expected in such an environment, but for anyone who wishes to analyze the parts or the whole, it also poses difficulties that are all but insuperable.\n\nFirst, there is the question of evidence. In matters of religion, as in all else regarding classical antiquity, it is notoriously imperfect. We are handicapped above all by its capricious character. We know a great deal about some cults, but of others, almost nothing. Even in the case of well-documented cults, however, a caveat is necessary: the literary sources, upon which we are heavily dependent for information, not only vary widely in reliability but are also unevenly distributed. Too much of the evidence stems from Rome itself, but even here we know a great deal more about some periods than we do about others. Hence even when the source is trustworthy, too frequently it still remains unclear whether the particular passage that interests us reveals behaviour current only at this one point in space and time, or has a wider application.\n\nConfronted with such difficulties, it is hardly surprising that classical scholars have tended to shy away from ambitious syntheses in favor of the more modest task of tracing the spread of particular cults and elucidating their contents.12 To be sure, there have been exceptions, the most notable being Nock's seminal work on conversion;13 in scope it compares favorably with the global view of Chinese religion advocated by J.J.M de Groot, Marcel Granet, and C.K. Yang.14 It is, however, only a noteworthy exception: in the literature on", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210557, "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-1985", "page_number": 164, "title": "RAS-1985", "content_text": "145\n\n5 For an introduction to the religious life of the empire during the Principate, see J. Ferguson, The Religions of the Roman Empire (London, 1970), together with the criticisms of this work advanced in the review of M.J. Boyd, JRS, 62 (1972), 197-198; or the more synthetic effort of R. MacMullen, Paganism in the Roman Empire (New Haven, 1981).\n\n* For the date of composition, see G. Highet, Juvenal the Satirist (Oxford, 1954), 12-13. Isis was one of the redemptive oriental divinities; standard treatments include L. Vidman, Isis und Sarapis bei den Griechen und Römern (Berlin, 1970); R.E. Witt, Isis in the Graeco-Roman World (London, 1971); and F. Dunand, Le culte d'Isis dans le bassin oriental de la Méditerranée, 3 vols. (Leiden, 1973). As the title itself suggests, S.K. Heyob, The Cult of Isis among Women in the Graeco-Roman World (Leiden, 1975), focuses on the characteristics of Isis that made her attractive to women in the classical world, and on their role in her cult. The last two items are vols. 26 and 51 respectively in a general series edited by M.J. Vermaseren, Etudes préliminaires aux religions orientales dans l'Empire romain (Leiden, 1961-), which contains several more specialized monographs on Isis, and on which I shall have more to say below. Other salvationist deities worthy of note include Mithras and Cybele. The classic study of the Mithraic cult is that of F. Cumont, Les mystères de Mithra, 2nd ed. (Paris, 1902); on Cybele, cf. H. Graillot, Le culte de Cybèle, mère des dieux, à Rome et dans l'empire (Paris, 1912); and M.J. Vermaseren, Attis and Cybele: the Myth and the Cult, trans. A.M.H. Lemmers (London, 1977).\n\n7 The literature on the persecution at Lyons, as on the persecution of Christians in general, is predictably vast. One may profitably begin with S.R. Frend, Martyrdom and Persecution in the Early Church (Oxford, 1965), of which pp. 1-30 are devoted to the events at Lyons.\n\n8 The persecution at Lyons was preceded by a ban on Christians entering private homes, the public baths, or the forum (Euseb. Hist. Eccl. 5.1.5-6) - a useful reminder that people of very different beliefs routinely mingled in public and private. The tensions that could arise between a Christian and his or her pagan spouse were addressed by Paul circa A.D. 56 (1 Cor. 7: 12-16); we can follow them in greater detail in some of the aristocratic households of the fourth century; cf. A. Chastagnol, “Le sénateur Volusien et la conversion d'une famille de l'aristocratie Romaine au bas-empire”, REA, 58 (1956), 241-253; and P.R.L. Brown, \"Aspects of the Christianization of the Roman Aristocracy”, JRS, 51 (1961), 1-11. But Christianity itself was not a monolith; the decision to embrace the ascetic life could generate strong opposition from more orthodox Christian family members, as has been demonstrated by A. Yarbrough, “The Christianization of Rome: the Example of Roman Women\", Ch. Hist., 45 (1976), 149-165.\n\n9 One frequently encounters the argument, for example, that the ecstatic cult of Dionysus was especially attractive to women because it offered an outlet for the pent-up frustration and anger that resulted from their extremely low social status; cf. recently R. Kraemer, \"Ecstasy and Possession: the Attraction of Women to the Cult of Dionysus”, HThR, 72 (1979), 55-80; and E.C. Keuls, The Reign of the Phallus. Sexual Politics in Ancient Athens (New York, 1985), 360 et passim.\n\n10 The extraordinary cultural diversity of the empire is brought out well in the brief survey of F. Millar (ed.), The Roman Empire and Its Neighbours (London, 1967).\n\nHence the resort to notional dates, as in Ogilvie (1969), who admits at the", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210766, "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-1986", "page_number": 117, "title": "RAS-1986", "content_text": "100\n\nCHAN WING HOI\n\nNOTES\n\nBesides \"three-day jius\", there are more elaborate “five day jiu” celebrations in the New Territories.\n\nThe annual ritual takes place typically in Chiu Chau, Wai Chau and Hoklo settlements to make offerings to uncared-for dead spirits.\n\n1 The oldest dated object in the Tin Hau Temple, which housed the main god of the festival, was about one hundred years old. I shall refer to this again later.\n\n6\n\nThere could have been more than one \"chairman\".\n\nProbably part of the golf club, or otherwise a similar establishment.\n\nTanaka Issei 田仲一成, Chugoku saishi engeki kenkyū 中国祭祀演劇研究 (Tokyo: Institute of Oriental Culture, University of Tokyo 1981) p. 891.\n\n7 The Fuk-Wai-Chiu immigrants had their own gods and their operas in the Tin Hau festival. According to Tanaka, eleven or twelve gods other than Tin Hau were sacrificed to (op. cit., pp. 891-3). One of them, the Daai Wong Paak Gung of Naam Bin Chyn, is attributed by Tanaka to the Hoklo residents. Tanaka also points out that the Fuk-Wai-Chiu members of the organizing committee were alone responsible for a special part of the festival, that is, the performance of Wai Chau and Chiu Chau operas.\n\n8 Piu-sik are usually carried on frames at a height far above that of the audience in a parade. Because of the rain during the procession this time they stood in a lorry instead.\n\nAbout half of the gods sacrificed to in the Tin Hau Festival, including the Fuk-Wai-Chiu deity mentioned above, were not found among the spirit tablets in the jiu festival.\n\n10 \"Picking green\". In this case the two lions competed in capturing a bank note hanging near the entrance to the house.\n\nGlossary\n\nChoi Paak Lai 蔡伯勵\n\nchoi-cheng 採靑\n\nDai Wong (Ye) 大王(爺)\n\nba-wong-dei 霸王地\n\nChiu Chau 潮洲\n\nbaai-chaam 拜懺\n\nBaak Mou Seung 白無常\n\nBaak-gung 伯公\n\nBak Dai 北帝\n\nBao'an 寶安\n\nbui 杯\n\nbin-ngaak 匾額\n\nChai Wan 柴灣\n\nChan Wa 陳華\n\nCheung Chau 長洲\n\nDaai Si (Wong) 大士(王)\n\ndaai-gat 大吉\n\ndiu-lau 碉樓\n\nDongguan 東莞\n\nfa-laam 花籃\n\nfa-paai 花牌\n\nFaaigou jeungdaai ...", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 211004, "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": 66, "title": "RAS-1987", "content_text": "41\n\n“courtyard” effectively forms a more sinister, hostile and impregnable wall against outsiders than the one before.\n\nThe government's recent proposal to clear the area no doubt produces a collective sigh of relief for the departure of this abomination. However, fragments of the old City - the cannon, parts of the former military office, some stone lions, the odd inscription, old residents' memories deserve preservation. Since the government plans to use the area as a park, perhaps we could revive the 1934 proposal to make it a place of popular resort and historical interest. In this way, we can preserve the memory of a unique international arrangement and a fascinating chapter in the history of the region.\n\nPlates 1-7 at the rear of the Volume illustrate this article.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211250, "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": 311, "title": "RAS-1987", "content_text": "286\n\nset in front of the shrine. I was invited to cut the first, and the 90 year old father of the Mount Davis Kaifong Welfare Association chairman was asked to cut the second. There were the usual speeches of welcome and appreciation for help given. Northern and Southern lions were brought to life by the chairman and vice-chairman of the Western District Kaifong Association, and the dancing displays followed.\n\nThe Southern lion began by taking down a lettuce, a roll of paper with money inside and a red paper with a name written on it from the upper part of the pailau. The red paper carried the name of the donor of the lucky money, who happened to be the manager of the local branch of Tao Hang Bank. The three items were suspended from the top of the pailau by a piece of string.\n\nThe front man of the two-man team used a 25 feet long stout bamboo pole, with foot rests towards one end, to reach them. The pole was hoisted, and kept in position, by about ten youths, members of the lion dance group. The front man, still in his mask, proceeded to dance at the top of the pole, in time with the drumming which accompanied the whole dance. In ten minutes he had secured the lucky money and “consumed” the lettuce (choi, synonymous for good fortune, for the community, understood). The drummer was as important as the lion dancer. He looked at the dancer with intense concentration, intensifying and diminishing the speed and volume of the drumming during the time the dancer was at the top of the pole. The effort was very taxing, and the drummer was relieved twice. He was accompanied by six persons playing gongs and cymbals. Meantime, the lion's tail was kept in place by the second man in the dance team, who held it up with a thin bamboo pole.\n\nThe vice-chairman of the Western Kaifong told me that before lion dancers were prohibited by the police from going in procession round the neighbouring streets this had been stopped about 1962 — it had been the traditional practice for the local shopkeepers to hang out the lucky packets and lettuce from the first floor of their premises, for the dancers to obtain by skill and in competition. The excitement was intense, and squabbles between the lion dance teams quite frequent.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211646, "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-1989", "page_number": 61, "title": "RAS-1989", "content_text": "36\n\nto have a soft cloth crown either with or without a top knot, usually coloured blue. Again, a carver in Taipei put this and the other differences down to the whim of individual carvers. According to legend in Singapore, one of the Pestilence Wang Yeh, after he had received his deification authority from Heaven saw a plague demon scattering plague pellets over the Earth. The Pestilence Wang Yeh, Yeh Wang Yeh according to the raconteur, gathered them all up and swallowed the lot to save mankind from being inflicted. At once his hair stood on end and his eyes protruded in their sockets, and this is how his image is portrayed. However, when we examined the image the only characteristic noted were his round protruding eyes.\n\nAll Pestilence Wang Yeh are portrayed seated, rarely with anything in their hands though the occasional one has a drawn sword held at waist height, but this is rare. Most have their feet resting on small animals, usually stylised lions. A god carver explained, in relation to the Pestilence Wang Yeh, that it is important that the feet of senior or powerful deities do not rest directly on the ground, it is just not done!\n\nFrom the earliest pioneering days of the colonization of southern China by northern Chinese epidemics have ravaged southern populations. Devastating epidemics of plague and parasites, fevers and contagious diseases linked with lowered resistance in the hotter and humid south left the settlers in dread of smallpox, paratyphoid, cholera, dengue and malaria. Contemporary medical expertise was completely out of its depth and unable to be of much help, leaving the immigrants only their gods to turn to for protection and a cure. The settlers brought south with them the concept, already well known to the colonizers from north and central China that sickness was caused by the forces of evil. These forces, invisible armies of demons led by demonic generals had to be repelled and, if possible, destroyed. As these forces were from the other world the best, and possibly the only counter would be to use the righteous and virtuous spiritual forces in the other world,\n\nEventually, within the Chinese pantheon a Ministry of Epidemics was conceptualised incorporating the various sickness-countering deities, each bearing not only its personal name and title but also local colloquial titles the best known of which is probably the Sickness Spirits (or gods) (Wen Shen). These are known amongst Fukienese communities as the Pestilence Spirits, the Wang Yeh.", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211778, "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-1989", "page_number": 193, "title": "RAS-1989", "content_text": "168\n\nso called Christy's Minstrels --- a famous group in the United States, yet it may be doubted severely whether it was the same one that visited Shanghai.\n\nEight years later, the first company to come down to Shanghai from Hong Kong, where they had also been playing, was the one led by a Mr. C.R. Faylor. On February 10 1864 Lytton's The Lady of Lyons was on the bill as the opening piece, but the Herald thought it a failure in consequence of \"that portion of the company which had been collected in Shanghai and pressed into service\". How this is to be understood is not quite clear. Did Faylor's company consist of only a few actors, who were to be supplemented by local worthies? But then, who else could they be but amateurs, the darlings of the foreign community? However this may be, on May 9 at an evening in which also the \"Royal Shanghai Ballet d'Action\" [so far for fancy names!] participated, the \"celebrated comedy Nature and Philosophy or Eighteen Years Labour Lost” was given. As members of the company were mentioned Mr. and Mrs. C.R. Faylor, Mr. and Mrs. E. Yeamans and Major Pegus. Amateurs almost always adopted stage names in order to hide their real identity, but with professional actors it may be assumed these names were real.\n\n45\n\nA more substantial contribution to the amusement of the Shanghai public was made by Lewis' Dramatic Company. It was of Australian origin and the \"musical director and manager\" was Charles Edouin. Other members of the group were Tilly Earl, Mrs. Gill, Lizzie Naylor, Jenny Nye, T. Andrews, Henry Birch, J.B. Creswick, W.B. Gill and nearly the whole Edouin (or, rather, Bryer) family: Julia, Rose, John and Willie. Rose (1844-1925) married G.B. Lewis and became later an actress at, among others, the Maidan Theatre in Calcutta. Her brother Willie (1846-1908; his real name was John Edward Bryer) first appeared in public when he was six; after the tour to Australia, India, China and Japan he played in Melbourne, California, New York and London.46 In 1862 the \"Lewis' Equestrian Australian Troupe\" had visited the port with \"six of the best horses ever landed in China**,** but in 1864 the company had turned to drama and from October 6 until their departure in December an eight week season provided an unprecedented shower of farces, burlesques and even some quality pieces like Sheridan's The Rivals and the prison scene from Shakespeare's King John (Act IV, sc. 1), in which the role of prince Arthur was played by an actress, Julia Edouin, who took \"the house by storm\".48 The success of the company was apparently so great that they returned in March of the following\n\n47", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211806, "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-1989", "page_number": 221, "title": "RAS-1989", "content_text": "196\n\n22.3.1854 (Wedn)\n\nJ.V. BRIDGEMAN: \"I've Eaten My Friend!\" (1851)\n\nT: Farce (1 act)\n\nJ.M. MORTON: \"A Most Unwarrantable Intrusion\" (1849)\n\nT: Farce (1 act)\n\nJ.M. MORTON: \"The Two Bonny Castles\" (1851)\n\nT: Farce (1 act)\n\nC: Amateurs\n\nF: Music\n\nTh: Tac Ming Theatre (C)\n\nR: Was the new member perhaps \"Mr Mercury WARREN\" who scored such a great success in I've Eaten My Friend! as Hezekiah Jellytop? \"The refined sensibility of the character was portrayed with a power and intensity which mark Mr. Warren as one of the true sons of Thespis. How shall we describe the horror when the internal evidence of a pie revealed a clue to the whereabouts of his departed friend\".\n\nIn the second piece, An Unwarrantable Intrusion \"the part of Ashplant was performed by a gentleman whose via comica and power of communication were unmistakable. He completely embodied the character and infused life and vigour into his conception of it**.\n\nUntil now, even the stage names of the actors had scarcely been mentioned in the reviews, but tonight we learn that in The Two Bonny Castles Messrs Bravo ROUSE, Mercury WARREN, and Horatio BUSKIN excelled as well as the ladies who acted with great spirit and sustained the dignity and elegance of the sex with most admirable effect\" (Bravo ROUSE was a borrowed alias).\n\n+\n\nAmong the musicians was again \"Herr KOENIG\" who \"brilliantly executed\" on, presumably, the violin. (NCH 25.3.1854).\n\n15.5.1854 (Mon)\n\nC.W.S. BROOKS: \"Anything for a Change\" (1848)\n\nT: Comedietta (1 act)\n\nJ.M. MORTON: \"Box and Cox\" (1847)\n\nT: Farce (1 act)\n\nC: Amateurs\n\nF: \"A Grand Ethiopian Entertainment\" with the \"Virginian Minstrels\"\n\nTh: Tac Ming Theatre (C)\n\nN: These performances, the last of the season, had originally been announced for April 5; on that date would also have been played J.T.G. Rodwell's farce A Race for Dinner. The evening was postponed, however, because of the Battle of Muddy Flat on April 4, 1854.\n\nR: Some of the local celebrities definitely could not go wrong, witness the following remark in the Herald: \"As we dropped in for half an hour we cannot speak of the concluding (Box and Cox) but, as our favourite Mr. VERDENT and the clever Mr. WARREN enacted parts in it, we have no doubt it must have told on the audience\". Earlier that night Mr. Bravo ROUSE and Mr. WARREN had starred in Anything for a Change (probably as Swoppington and Honeyball).\n\n19.5.1855 (Sat)\n\nA \"Soirée Musicale Dansante\" by officers of the U.S.S. \"Powhatan\" with an \"Ethiopian Concert by the Minstrels of the Powhatan\" and a burlesque on Bulwer-Lytton's The Lady of Lyons. H.J. Byron wrote a burlesque with the same title, but according to HED, the first performance took place on February 1, 1858.\n\nR: In the Survey, it was pointed out that the officers of naval vessels sometimes entertained the local foreign residents. The first of these occasions occurred on board the Powhatan, an American warship that took part in the Japan expedition, on the eve of her departure.", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211826, "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-1989", "page_number": 241, "title": "RAS-1989", "content_text": "216\n\nR: Nearly five years after his last recital in Shanghai, Martin SIMONSEN returned to the port, this time as a member of \"Mr. Smythe's troupe\". There was also the novelty of a lady singer, Miss Amelia BAILEY, who \"could not fail to render the entertainment attractive even had her voice been less excellent than it is\". This was the last night of a series for which public interest had not been particularly large; only on July 31st had there been an \"excellent house\" and in a reproaching comment, the Herald trusted that the company would \"meet with more uniform support at Hong Kong, the residents of which are reputed more willing to put up with a little heat for the sake of an evening's amusement\". (NCH 1,8,1863).\n\nOctober 1863\n\nOn October 24, the North China Herald informed its readers that \"the Circus Company announced more than a year ago as upon its way to Shanghai has at length arrived and promises to be a valuable means of dispelling the ennui inseparable from winter in China\".\n\n17.10.-23.10.1863\n\nA series of promenade concerts by Miss Amelia Bailey (singing) and Marquis Chisholm (piano), as well as the Rhenish Band.\n\nTH: N.N. (H)\n\n7.11.-13.11.1863\n\nA continuation of the concerts mentioned above.\n\nR: In spite of the meagre support met in Shanghai, the Smythe troupe ventured to return in October after a visit to Nagasaki. This time the concerts were more rewarding - financially, for in November it was noticed that “Miss BAILEY has continued to draw crowded houses\" and that she has no reason to complain of the reception she has met in Shanghai\". (NCH 17.10, 24.10, 14.11.1863).\n\n10.2.1864 (Wedn)\n\nE.B. LYTTON: \"The Lady of Lyons\" (1838)\n\nT: Romantic comedy (5 acts)\n\nC: C.R. Faylor's travelling company\n\nTh: Olympic Theatre (H)\n\nR: The port was honoured by a visit of Mr. FAYLOR's theatrical company in February and May. This was after it had toured Macao (in December 1863; see BGM 14.12.1863) and Hong Kong. There it was highly successful, but the first performance in the Yangtze city was unfortunately a failure in consequence of the ludicrous incompetence of that portion of the company which had been collected in Shanghai and pressed into service. The audience, moreover, was riotous in the extreme and displayed the worst possible taste in exciting themselves to increase the confusion on the stage\" (see also Survey, p. 22). (N.C.H. 13.2.1864).\n\n13.2.1864 (Sat)\n\nC. DANCE: \"Delicate Ground\" (1849)\n\nT: Comic drama (1 act)\n\nC. SELBY: \"A Lady and a Gentleman in a Peculiarly Perplexing Predicament\" (1841)\n\nT: Burletta (1 act)\n\nC: C.R. Faylor's travelling company\n\nTh: Olympic Theatre (H)\n\nR: It is not quite clear how many nights were given by the FAYLOR company. The Herald of February 27 states that **it still continues its performances\", but, in view of what had happened earlier, \"naturally enough has not been patronised by any of the ladies resident in the Settlement\". In May, it turns up again in the pages of the paper. (NCH 27.2.1864).", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211832, "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-1989", "page_number": 247, "title": "RAS-1989", "content_text": "222\n\nthe stage properties were unexceptionable\". (NCH 22.10.1864)\n\n15,10-21. 10. 1864\n\nH.J. BYRON: \"Fra Diavolo\" (1858)\n\nT: Burlesque burletta (1 act)\n\nH.J. BYRON: \"The Maid and the Magpie\n\nT: Burlesque burletta (1 act), and other pieces.\n\nC: Lewis A.D.C.\n\nTh: N.N. (I\n\nR: NCH 22,10,1864\n\n17.10.1864 (Mon)\n\nConcert by Mr. Desvachez (violin) and some local amateurs\n\nTh: Shanghai Club\n\nR: Another musical evening was given by Mr. DESVACHEZ in the recently completed Shanghai Club building. On this occasion \"the audience was numerous and seemed to fully appreciate M. DESVACHEZ's musical talents”. (NCH 22.10.1864)\n\n22.10.-28. 10. 1864\n\nH.J. BYRON: \"The Bride of Abydos\" (1858)\n\nT: Burlesque extravaganza (1 act)\n\nN.N.: \"The Lady of Lyons”, (No author mentioned, so it may have been original play by Lytton or the burlesque by H.J. Byron (1868)), and other pieces.\n\nC: Lewis A.D.C.\n\nTh: N.N. (l\n\nR: For some actors of the Lewis troupe the strains of appearing every evening on the stage had become too much, for in the Herald it was \"regretted that in thus making strenuous efforts to afford satisfaction to their audiences, two of the most promising members of the Company have become so severely indisposed as to be unable for some time to appear in public\" (NCH 29.10.1864).\n\n5.11.1864 (Sat) (See: Theatrical Advertisement, No. 10)\n\nAmateur concert in aid of the repair fund of the \"Hongque Free Episcopal Church”, the \"Shanghai Vocal Quartette Club\" and Mr. Marquis Chisholm, piano, Programme:\n\n1. V. BELLINI: \"La Sonnambula\", duet (presumably 'Prendi l'anel ti dono' from act I) arranged for piano and harmonium by David Hermann ENGEL (1816-1877)\n\n2. Sir Henry BISHOP: \"Foresters sound the cheerful horn\" (glee)\n\n3. Marquis CHISHOLM: \"Japanese Fantasia”\n\n4. MULLER: \"Maying\" (sic; quartet)\n\n5. Ballad \"Arleen Aroom”\n\n6. Philipp Friedrich SILCHER (1799-1860): \"The Miller's Daughter” (quartet)\n\n7. G. VERDI: \"Rigoletto\", duet ('E il sol dell' anima', act I; 'Piangi, fanciulla', act I), arranged for piano by John George CALLCOT (1821-1895)\n\n8. Friedrich Wilhelm KÜCKEN (1810-1882): **Soldier's Love\" (glee)\n\n9. Valentin Eduard BECKER (1814-1890); \"Cheer Up Companions” (choral march)\n\n10. RADETSKA: \"There's music in the air\" (quartet)\n\n11. G. DONIZETTI: \"Lucrezia Borgia\", arrangement for flute and piano by JAMES\n\n12. Heinrich WERNER (1800-1833): \"War Song\" (glee)\n\n13. CAXTON: \"Breathe soft, ye winds\"\n\n14. William HORSLEY (and not F. Mendelssohn as stated in the advertisement): **By Celia's Arbour\" (song)\n\n15. Sir Henry BISHOP: \"Sleep gentle lady\" (glee)\n\n16. William Vincent WALLACE (1813-1865): \"Lurine\", duet arranged for piano and", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211840, "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-1989", "page_number": 255, "title": "RAS-1989", "content_text": "230\n\nN: J.B. Creswick's benefit\n\nR: For the second time a scene from Shakespeare could be seen in Shanghai: now it was act V from Richard III in which the king is confronted with the ghosts of his victims, lights his enemies ('A Horse! A Horse! My kingdom for a horse!') and is finally killed. In what kind of version it was played must be a matter of conjecture, although the worst days of adapting, cutting and rewriting Shakespeare's dramas were over. The Record found it \"somewhat disappointing. Richard was too declamatory and an evident appearance of striving for effect predominated\". Who personated the role of Richard III was not stated, but as it was Mr. CRESWICK's benefit it may have been him. The Frantic Husband went off well, with Tilly EARL as the \"Injured wife\". Miss NYE as Mrs. Alibi and Mr. GILL in the leading parts (SCR 5.5.1865).\n\n27.4.1865 (Thur)\n\nNo titles were given, but probably:\n\nJ.H. PAYNE: 'T was (* (1825)\n\nT: Farce (1 act)\n\nJ.T. RODWELL: \"The Young Widow\" (1824)\n\nT: Farce (1 act)\n\nC: Lewis A.D.C.\n\nTh: Lyceum Theatre (1)\n\nN: Miss Nye's benefit\n\nR: Miss NYE was described by the Commercial Record as a \"ladylike and pleasing actress\" who had a good house. \"The performance was light and amusing. She acted neatly and with pleasing unconsciousness of doing so. This actress will some day occupy a position which will still further develop her as a personifier of light and agreeable parts\" (SCR 5.5.1865).\n\n28.4.1865 (Fri)\n\nM. BARNETT: \"The Serious Family\" (1849)\n\nT: Comedy (3 acts)\n\n\"Cinderella\"; by H.J. BYRON? T. TAYLOR!\n\nC: Lewis A.D.C.\n\nTh: Lyceum Theatre (D)\n\nR: In Cinderella, a burlesque, Miss NAYLOR once again “looked and acted with well assumed demeanour\" one of the ugly sisters of the heroine. The latter part was possibly played by Mrs. GILL, \"the most accomplished of the troupe. She pays great attention to dress (...) and there is a quiet repose in her manner that is not easy to attain and only adds to the effect and spirit of her acting“. Miss Tilly EARL also took one of the parts; she was \"vivacious and fascinating\". Only the singing was \"not so good as usual, but one of the fair warblers was suffering from a cold\" (SCR 5.5.1865).\n\n29.4.1865 (Sat)\n\nH.J. BRYON: \"Aladdin or the Wonderful Scump\" (1861)\n\nT: Burlesque extravaganza (1 act)\n\n\"The Lady of Lyons\". Arthur either LYTTON or BYRON.\n\nC: Lewis A.D.C.\n\nTh: Lyceum Theatre (1)\n\nR: This was the farewell performance of the Company as well as Mr. Henry Birch's benefit. BIRCH was described as \"an old hand on the boards of the theatre. He has acted with many well known celebrities and to a certain extent still retains the manner of a school now almost extinct. The Company had left a good impression, although the Record's critic occasionally thought the actors deficient in making “a lucky hit by the casual introduction of a remark. They depend in some instances too much on the prompter and considering the case they act with one another this should not be\" (of the Herald's\n\nPage 255\n\nPage 256", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211848, "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-1989", "page_number": 263, "title": "RAS-1989", "content_text": "238\n\n\"Cool as a Cucumber\" (24.3.1851). P: 26.3.1857; 30.3.1864; 4.4.1864\n\nJOHNSTONE, J.B. (1803-1891)\n\n? \"Aurora Floyd\" (May 1863). P: 26.11.1864; 17.4.1865\n\nKENNEY, James (1780?-1849)\n\n**Love, Law and Physic** (20.11.1812). P: 28.1.1851\n\n\"Raising the Wind\" (5.11.1803).144 P: 9.2.1858; 30.3.1864; 4.4.1864\n\n**Sweethearts and Wives** (7.7.1823). P: 11.4.1865\n\n**Truth out!** (7.3.1812). P: 10.11.1865; 20.11.1865\n\nKÖRNER, Theodor (1791-1813)\n\n\"The Governess\" (= \"Die Gouvernante\"). P: 28.3.1864\n\nKOTZEBUE, August Friedrich Ferdinand von (1761-1819)\n\n\"The Harvest at Home\". P: 28.3.1864\n\nLACY, Thomas Hailes (1810-1873)\n\n\"A Silent Woman\" (17.8.1835). P: 29.6.1864\n\nLILLE, Hubert\n\n\"As Like as Two Peas\" (30.6.1854). P: 16.3.1858\n\nLINLEY, William (1771-1835)\n\n? \"The Honeymoon\" (7.1.1797). P: 15.4.-21.4.1865\n\nLOVER, Samuel (1797-1868)\n\n**The White Horse of the Peppers** (26.5.1838). P: March 1863; 16.3.1863\n\nLYTTON, Edward Bulwer (1803-1873)\n\n\"The Lady of Lyons or Love and Pride\" (15.2.1838). P: 10.2.1864; 22.10.-28.10.1864(?); 29.4.1865(?)\n\nMADDOX, John Medex (1789-1861)\n\n\"A Fast Train! High Pressure!! Express!!!\" (25.4.1853). P: 8.3.1854\n\nMARSTON, John Westland (1819-1890)\n\n\"A Hard Struggle\" (1.2.1858). P: 12.11.-18.11.1864\n\nMATHEWS, Charles James (1803-1878)\n\n\"A Bachelor of Arts\" (under pseudonym: Pelham Hardwicke) (23.11.1853). P: 10.2.1858; 8.5.1865\n\n\"Little Toddlekins\" (15.12.1852). P: 26.5.1864\n\n\"Used Up\" (with D. Boucicault) (1.6.1846). 138 P: 26.1.1852; 27.1.1853; 18.2.1857\n\nMAYHEW, Augustus Septimus (1826-1875)\n\n\"The Goose with the Golden Eggs\" (with H.S. Edwards) (1.9.1859). P: 13.2.1863; 17.2.1863; 26.4.1865\n\nMAYHEW, Edward (1813-1868)\n\n\"Make your Wills\" (16.7.1836). P: 23.1.1856\n\nMAYHEW, Henry (1812-1887)\n\n\"The Wandering Minstrel\" (16.1.1834). P: 24.5.1865", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211852, "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-1989", "page_number": 267, "title": "RAS-1989", "content_text": "242\n\nHigh Life below Stairs: J. Townley; 21.4.1851. The Honey Moon: W. Linley? J. Tobin? 19.4.1865. A Household Fairy: F. Talfourd; 216.11.1864.\n\nI couldn't help it: J. Oxenford; 13.4.1865.\n\nIII Treated Il Trovatore: H.J. Byron; 22.6.1864, 29.6.1864. The Infanticidal Farce: J.S. Coyne; 21.2.1856.\n\nThe Invisible Prince: J.R. Planché; 23.3.1865.\n\nThe Irish Tutor: R. Butler; 5.5.1853.\n\nIsabella: J.B. Buckstone; 28.3.-5.4.1865.\n\nI've Eaten My Friend: J.V. Bridgeman; 22.3.1854.\n\nKenilworth: N.N.; 28.3.-5.4.1865.\n\nKing John: W. Shakespeare; 12.11.-18.11.1864.\n\nA Kiss in the Dark: J.B. Buckstone; 26.3.1857.\n\nThe Knights of the Round Table: J.R. Planché; 24.5.1865.\n\nA Lady and a Gentleman in a Peculiarly Perplexing Predicement: C. Selby; 13.12.1864. Lady Audley's Secret: C.H. Hazlewood? G. Roberts? W.E. Suter?; 28.12.1864.\n\nThe Lady of Lyons: E. Bulwer Lytton; 10.2.1864.\n\nThe Lady of Lyons: H.J. Byron?; 22.10.-28.10.1864, 29.4.1865.\n\nLend me Five Shillings: J.M. Morton; see p. 15.\n\nA Lesson for the Ladies: J.B. Buckstone; 8.4.1865.\n\nAs Like as Two Peas: H. Lillo; 16.3.1858.\n\nLittle Toddlekins: C.J. Mathews; 26.5.1864.\n\nLove Laughs at Locksmiths: G. Colman the Younger; 9.5.1864,\n\nLove, Law and Physics: J. Kenney; 28.1.1851.\n\nA Lucky Escape: C.S. Cheltnam; 25.4.1864.\n\nThe Maid and the Magpie: H.J. Byron; 8.10.-14.10.1864, 15.10.-21.10.1864, 15.4.1865. Make your Wills: E. Mayhew; 23.1.1856.\n\nMarried Life: J.B. Buckstone; 12.11.-18.11.1864.\n\nMedea: R.B. Brough; 28.12.1864.\n\nA Most Unwarrantable Intrusion: J.M. Morton; 22.3.1854, 1.4.1864,\n\nNature and Philosophy: N.N.; 9.5.1864.\n\nThe Nigger Doctor and his Patient Patient: N.N.; 14.8.1856.\n\nNo!: W.H. Murray? F. Reynolds?; 23.2.1852.\n\nNo 1 round the corner: W. Brough; 23.1.1856.\n\nNursery Chickweed: T.J. Williams; 28.3.-5.4.1865.\n\nThe Octoroon: D. Boucicault; 7.1.-13.1.1865, 14.1.1865,\n\nOn and Off: T.J. Williams; 25.4.1864.\n\nOur Wife: J.M. Morton; 13.2.1863, 17.2.1863.\n\nPerdita: W. Brough; 8.4.1865.\n\nPoor Pillicoddy: J.M. Morton; 15.3.1860, 26.5.1864.\n\nA Practical Man: W.B. Bernard; 8.3.1854.\n\nPrincess Springtime: H.J. Byron; 10.11.1865, 20.11.1865.\n\nA Race for Dinner: J.T.G. Rodwell; announced but not performed. Raising the wind: J. Kenney; 9.2.1858, 30.3.1864, 4.4.1864.\n\nThe Rendez-vous: R. Ayton; 24.3.1852.\n\nRetained for the Defence: J. Oxenford; 25.4.1864. The Review; G. Colman the Younger; 24.3.1852.", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211954, "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-1989", "page_number": 369, "title": "RAS-1989", "content_text": "344\n\npolice. A cluster of smaller temporary structures were built to house the paper images of the Jade Emperor, the City God, the Daai-Si Wong and Baak Mou-Seung. The Daai-Si Wong, also known as Gwai-Wong (King of Ghosts) is a transformation of the goddess Gwun-Yam, who has a fierce appearance befitting his role in the ritual: to oversee the ghosts when they come for the offerings. The Baak Mou-Seung, literally the White Unpredictable, is one of the two Unpredictables, both members of the Underworld bureaucracy who take peoples' spirits when they are to die. Further away from the main paang was a larger structure for general gods, which was to house most of the gods invited from local temples and shrines.\n\nDecked out with many fa-paai banners from the villagers and outsiders, the main structure had several partitions. At the entrance in front were two huge paper images of two armed gods, who served as the supernatural guardians of the paang. Beside them were two horses with attendants, and a pair of lions. Furthest from the entrance was a stage divided into three sections, all facing the entrance. The middle one is the Taoist altar where the priests performed many of their rites. To the right was the altar for the Dang ancestors Hung-Yi and his two wives. On the left side was the puppet stage, on which plays were performed. On both sides of the central area of the paang were rooms for each of the five gu villages/groups of villages, plus Ying Lung Wai. On the same rows were two rooms for the guards for the festival site, one for guards drawn from the young men of Bak-Bin and the other from those of Naam-Bin. Nearer the front on the right side was a temporary altar for Gwun-Yam.\n\nOn the left side was a large partition dedicated to four separate groups of paper images, many with pottery/ceramic heads. The area was known as the yau-saan, a place to harbour ghosts. Each of these groups was divided into three levels. Two large groups depicted the ten Kings of the Underworld on the topmost level. Under the Kings on the middle level were ten shops, each with signs indicating the business: barber's, brothel, sundry goods shop, pawnshop, second-hand clothing, department stores (two), tailors, porters, and “cool” drinks. On the lower levels were some devils, ghosts under torture in the Underworld, and many shoppers. The subjects of the two other groups were more difficult to identify. One of them was labelled Zizhu Lin, “Purple Bamboo Grove”, the place associated with the Goddess Gwun-Yam. She and her male and female attendants were recognizable among the images on the topmost", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 212106, "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": 48, "title": "RAS-1990", "content_text": "G. Knapp, The Chinese House: Craft Symbol, and the Folk Tradition (Hong Kong, Oxford University Press, 1990). Knapp does not cover the paintings and stucco work that were a marked feature of the Kwangtung architectural style. For examples of this fine traditional decorative work, see Rural Architecture in Hong Kong (Hong Kong, Government Information Services Department, 1979).\n\nIn the Hakka villages of the Tsuen Wan district, this \"animal\" was always a unicorn. In Cantonese villages the lion was usual. However, their purpose and motivation was clearly the same. Informants said there were differences in the dance performances of lions and unicorns; unicorns \"crept, bobbed and weaved\", whereas lions would \"stand up and prance\". The musical accompaniment, drums and gongs, was the same, and previously firecrackers had been an indispensable part of any performance by lions or unicorns.\n\nHugh Baker mentions that the Liaos of Sheung Shui were known throughout the New Territories for their unicorn dance team. See the interesting information given in his Sheung Shui, A Chinese Lineage Village (London, Frank Cass & Co., Ltd., 1968), p. 193.\n\nSee my \"Notes on Temples and Shrines on Hong Kong Island\" in Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol. 27 (1987), p. 287.\n\nMonlin Chiang, Tides from the West (New Haven, Yale University Press, 1947), p. 9. John Francis Davis, The Chinese, A General Description of the Empire of China and its Inhabitants (London, Charles Knight, 1836) Vol. 2, pp. 29-30.\n\nFrom the memorial tablet to Mr. Chan Wing-on, Chairman of the Tsuen Wan Rural Committee and Chairman of the 18th Term, New Territories Heung Yee Kuk 1950-52, at the Wing On Pavilion, Fu Yung Shan, Tsuen Wan. Mr. Chan died on 15 October 1956; see Annual Departmental Reports, District Commissioner, New Territories, (1953-54 para. 56, and 1956-57 para. 119).\n\nFrom a “Short History of Yeung Uk Village\" (in Chinese), published at the time of the village resiting in 1965 and written by Yeung's eldest grandson, Mr Yeung Cho-ling. According to the commemorative tablet, the grave was repaired on a lucky day in the middle month of the autumn season in the 10th year of Kuang Hsu, that is in September-October 1884.\n\n1736; but in fact the ping-san year is the 1st year of Ch'ien Lung's long reign. There was probably another, less altruistic factor at work here too: since it was believed that the graves of good people have a beneficial effect on the fortunes of their family for generations to come. It is implicit in this case that the good influences of the grave were not yet spent.\n\nFor a more recent example from Tsing Yi Island, see my Rural Communities, op. cit., p. 143.\n\nContents more than values, I suggest? Wolfram Eberhard, Cantonese Ballads (Munich State Library Collection) (Taipei, The Orient Cultural Service, 1972), p.2.\n\nR. David Arkush, \"Orthodoxy and heterodoxy in Twentieth-Century Chinese Peasant Proverbs\" at pp. 310-335 of Kwang-Ching Liu (ed.) Orthodoxy in Late Imperial China (Berkeley, University of California Press, 1990).\n\nHelen Kwok and Mini Chan, Fossils From a Rural Past, A Study of Extant Cantonese Children's Songs (Hong Kong, Hong Kong University Press, 1990), pp. 17, 29.\n\nLucien Bianco, Origins of the Chinese Revolution, 1915-1949, (Stanford, Stanford University Press, 1971), successively pp.126, 94-95.", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212290, "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": 232, "title": "RAS-1990", "content_text": "209\n\n7\n\nThe texts translated by Legge were given the special subtitle, The Sacred Books of China: The Texts of Confucianism (Oxford: Clarendon Press, 1879-1891). They included six volumes (numbers 3, 16, 27-28, 39-40) in The Sacred Books Of The East Series under the general editing of F. Max Müller: Part I. The Shu King (the Book of Documents), The Religious Portion of the Shih King (The Book of Odes), and the Hsiao King (the Classic of Filial Piety) (XW) (1879); Part II. The Yi King (the Book of Changes) (58) (1882); Part III. The Li Ki (the Book of Rites), (禮記) I-X (1885); Part IV. The Li Ki, XI-XLVI (1885); Part V. The Tao Teh King (道德經) and the Writings of Kwang-Tze (莊子) (the Taoist Classics by Laozi and Zhuangzi), I-XVII (1891); Part VI. The Writings of Kwang-Tze, XVIII-XXXII, and the Thai-Shang Tractate of Actions and Their Retributions, (太上感應篇) with Appendices, I-VIII (1891). One of Legge's more important addresses in this field was to the Oriental Congress which met in Lyons and Florence during September, 1878. It was entitled, \"On the Present State of Chinese Studies and What is Wanted to Complete the Analysis of the Chinese Written Characters\" (September 16, 1878). Legge was Chairman of the Congress.\n\nAfter his Inaugural Address at Oxford, Legge quickly sought to attract students and any interested public by presenting very practical discussions of Chinese language. On November 7, 1876, he presented \"The Nature and History of the Chinese Written Character\". In 1878 another public lecture dealt with \"Principles of Composition in Chinese, or Grammar without Inflections\". By January, 1877, he was able to attract enough students to begin a course entitled \"Elements of Chinese and the Confucian Analects\". By the school year of 1881-1882, Legge was presenting classes on The Four Books, Laozi's (Zhuangzi) Daode Jing (道德經), and Chinese Poetry. See Oxford University Gazette, 1876-1877, pp. 64, 191; 1878-1879, p. 93; 1881-1883, pp. 200-201. The text he used for the grammar course in his early years at Oxford was Stanislas Julien's Syntaxe Nouvelle de la Langue Chinoise (ibid, 1877-1878, p. 193).\n\n* Besides the major Taoist volumes in The Sacred Books of the East, Legge also presented independent public addresses on Laozi and Zhuangzi (莊子) at Oxford's Taylorian Institute. The high regard Legge had for Zhuangzi can be seen in the typescript of the address, still available in the Bodleian. See Oxford University Gazette, 1889-1890, p. 92.\n\nLegge's response to Buddhism was very much influenced by the polemical attitudes of the Tang dynasty scholar, Han Yu, and other criticisms of Buddhism he read in Chinese tractates written by notable missionary scholars. He employed Han Yu's memorial against Buddhism as part of class readings beginning in 1883, added other texts to this in the late eighties and early nineties, and spoke publicly on \"The Purgatories of Buddhism and Taoism!\" in 1893. See Oxford University Gazette, 1882-1883, p. 558; 1884-1885, p. 339; 1892-1893, pp. 226, 491. His most important text and article relating to Buddhism are A Record of Buddhist Kingdoms, Being an Account by the Chinese Monk Fa-Hien of His Travels in India and Ceylon (AD 389-414) In Search of the Buddhist Books of Discipline (Oxford: Clarendon Press, 1886), and “A Fair and Dispassionate Discussion of the Three Doctrines Accepted in China', by Liu Mi, A Buddhist Scholar”, (London; n.d., presented to the Orientalist Congress 188?, pp. 563-580). The original source of publication for the article is not clear.\n\n† Besides the Buddhist texts mentioned above in §9, Legge also published Christianity In China: Nestorianism, Roman Catholicism, Protestantism. On the flyleaf is the following title: Christianity in China; A Rendering of the Nestorian Tablet at Si-an-fu to Commemorate Christianity. London: Trübner & Co, 1888.\n\nCf Lindsay Ride's \"Biographical Note\", in The Chinese Classics with a Translation, Critical and Exegetical Notes, Prolegomena, and Copious Indexes (Taipei: Southern Materials Center, Inc, 1985), p. 22. At the age of 26 he had been awarded a Doctorate of Divinity by New York University (1842).", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212325, "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": 267, "title": "RAS-1990", "content_text": "244\n\nParsees. At one time, with a German Chairman and an American Deputy Chairman, the Board had no British members. The financial failure of Dent, in 1867, had the effect of freeing the Bank from dependence on any one enterprise and brought about more independent management control. Within months of setting up its headquarters in Hong Kong a branch was opened in London, and further branches were established in San Francisco (1875), New York (1880), Lyons (1881) and Hamburg (1889). By the 1880s The Hong Kong Bank had become banker to the Hong Kong Government, and to this day it is, in effect, the Central Bank of the Territory.\n\nWorld War I proved a difficult period, and its German directors resigned shortly after hostilities commenced. The Bank resumed its leading position in China and the Far East in the 1920s and 30s. Like the Chartered Bank, the Hong Kong and Shanghai Bank's branch in Shanghai operated without interruption all through the Cultural Revolution.\n\nToday 'Wardley' is the name of an investment company associated with the Hong Kong and Shanghai Bank. In 1864, Wardley House (demolished in 1882 when its new bank building was completed) was the first premises of the Bank. William Henry Wardley was a staff member of Gibb Livingston. He started his own firm about 1850. Although the company was taken over by F.B. Johnson and James Bowman the name was retained. It stopped trading about 1861, before the Bank was established. But the name, Wardley, has been perpetuated.\n\nThe Mercantile Bank\n\nThe old Mercantile Bank can be traced back to October 1853, with the founding of the Mercantile Bank of Bombay. Within two months it had become the Mercantile Bank of India, London and China, a co-partnership of four Indian proprietors and four British. An office was opened in London almost immediately, and other offices, in 1854, in Madras, Colombo and Kandy. In 1855 branches started at Calcutta, Singapore, Canton, Shanghai and Hong Kong. Comparing these dates with the Chartered Bank, Mercantile got off to a quicker start, although both banks were established in the same year. Mercantile had a branch in Hong Kong, for example, four years before Chartered.\n\nSkipping a century, in 1958 the name was shortened to ‘Mercantile", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212393, "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": 335, "title": "RAS-1990", "content_text": "312\n\nof degree holders, indicating social rank, there is also a wealth of swept ridges and stylised, 'teapot-handle', gables among the roofs of the common folk.\n\nLike Hong Kong, granite was readily available, and a good, dense, red face brick, some of which is quite narrow, is manufactured locally. The brickwork has an attractive, diaper pattern, with dark kiln marks on the face. Unlike Hong Kong, arches with keystones and pediments are in evidence. Much of the architecture resembles that of Taiwan, and, not unusual in many parts of China, there is a marvellous variety of murals and stone carving, including stylised motifs. Small figurines ride lions or other mythical beasts on roof ridges, which, together with eight-diagram (ba gua) and knife and sword charms ward off evil spirits. Similarly, 'wind lions' have stood on guard at entrances since the days of Koxinga.\n\nAnother scenic spot for architectural gems is the 1.71 square kilometer Gulangyu Island, where at least one member of every family is said to play a musical instrument. This Island has two beautiful white egrets as its emblem and is situated a five-minute ferry ride from Xiamen proper. Part of the beauty is, however, marred by large, ugly, cigarette signs which generate high rents. No vehicular traffic is permitted in this hilly haven. It was a cold day, and RAS Party Members kept themselves warm by exploring. This included climbing to the Lotus Flower Monastery and beyond up the 90-metre high, crowded, precipitous 'Sunlight Rock'. Koxinga chose this as his bastion because it reminded him of Japan.\n\nGulangyu Island is full of architectural 'relics' from the old International Settlement, with patchworks of yellow, terracotta and pink walls blending with oranges and greens. The forlorn, dilapidated building which once served as the British Consulate, is still there. Before World War II, 13 other governments also had consulates on the Island. They, together with tea merchants and financers, could afford to pay for, and insisted on, the best quality building materials.\n\nMuch of the architecture of this 'garden island' is European, but there are examples of eclectic styles with Chinese columns and western capitals, and Chinese friezes and western brickwork. All these contrast with rows of old, Chinese type, shops with colonnades in Xiamen, with upper floors projecting over pavements; or with", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 213063, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1993", "page_number": 131, "title": "RAS-1993", "content_text": "112\n\nduring which he acquired extraordinary powers having been provided with a set of secret prescriptions, exorcists and talismans by the major goddess, Hsi-wang Mu'. He was a Taoist Master, a vegetarian who never married and a philanthropic doctor who died at the early age of 58 having worn himself out in the service of his fellow men. A tale told by a Taiwanese related how Wu T'ao's father, Wu T'ung and his mother, née Huang, fled from their home in northern China, during the troubled times of the Sung, to a village near T'ung-an on the Fukien coast where they settled and built a thatched cottage. His mother realised after a dream that she had become pregnant by a famous deity and eventually bore a child naming him T'ao. In another version his mother conceived after she had dreamt that she had swallowed a white tortoise.\n\nWu T'ao, or as he is known in a number of temples, Wu Chen-jen [Wu the Perfected Man] is often claimed to have come from Ch'uan-chou in Fukien, although in SE Asia there have been several other cities and areas claimed by devotees to have been his birthplace, including T'ung-an, Swatow and Chang-chou [in practice, as we have seen, he came from a small village in the centre of a triangle between T'ung-an, Amoy and Chang-chou]. As Wu T'ao grew up he travelled far and wide studying Taoist disciplines and grew strong and healthy but remained celibate and vegetarian. A temple keeper in Singapore understood that by vegetarian it was meant that he could eat buffalo and goat meat but not dog.\n\nImages of Pao-sheng Ta-ti in general represent him as a black-bearded middle-aged man dressed in court robes and an imperial crown consisting of a flat mortar board with a bead screen hanging down before his face, and sitting on a dragon throne. There are a number of variations such as the scholar's gauze cap instead of the crown. His images are generally identifiable by the convention of the cuff of his left sleeve being clutched by the thumb of his right hand, with only this thumb visible. In Singapore where all carvers were aware of this convention such images are universal. However, the carvers all added that they were unsure whether such a convention was known elsewhere. It is, and in a number of temples in Taiwan the images of Pao-sheng Ta-ti have the right thumb just poking out of the right sleeve, although in Chia I the convention has added one finger to the thumb. In the majority of temples he is portrayed with small animals under his feet, said to be lions, whilst in two temples, both in Taiwan, he has two tiny tigers protruding from his clasped hands within the long sleeves of his robes.", "txt_file_path": "txt/dfo323lmgvd/RAS-1993.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833t302", "rank": 0 }, { "id": 213216, "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": 38, "title": "RAS-1994", "content_text": "17\n\nFrederik Reichmann had left Germany in 1897 at the age of sixteen. For some time he was in London where he rose to the position of chief inspector of the popular restaurants of Lyons and Co. He then spent a short time in Australia where he married the daughter of Mr. A.B. Crew, a former head of the Land Record Office in Sydney. Mr. Crew wished to set up his new son-in-law in business in Hong Kong. As a German, Mr. Reichmann was eager to take over an establishment that had most of the German trade.\n\nThere are a number of difficulties presented in the material available on the background and identity of Mrs. Uschmann. In the correspondence concerning German women and children interned in 1914 it was stated that Miss Petersen is the daughter of Mrs. Uschmann and that she had a sister in the Colony that might be willing to support her. The sister was probably Mrs Arthur G. Seidel. On a list of the internees the names of Mrs. Uschmann, Mrs Seidel and Miss Petersen follow each other. The next clue for establishing relationships is the obituary of Mrs. John Sanderson Smith, who died on 9 March 1936, aged forty-one. She was born in Hong Kong and had been the proprietress of the Station Hotel which had been closed in March 1930. She was survived by her husband, J.S. Smith of the firm of Lubing and Smith, two sisters in Shanghai, a brother in London and a brother-in-law A.C Seidel. Wreaths were sent by \"Sister Maggie, Harry and family, Sister Martha, Arthur and family, Sister Lizzie, Franz and family\" (CM 9 May 1936, emphasis supplied). This information can be related to the children of Christian Friedrich William Petersen and his wife Mary recorded in the baptismal register of the London Missionary Society's Chinese congregation. Maggie Mary born on 15 October 1887, Martha Louise born on 5 January 1889 and Henry William born on 4 January 1892. These were presumably the brother and sisters of Mrs. Sanderson Smith who was born in 1895 but not recorded as baptised in the church records. If these conclusions are correct it would identify her mother, Mrs. Uschmann, as the wife of Mr. Petersen, the long-time proprietor of the German Tavern. Mary was his second wife. He died in 1896 aged sixty-four leaving his wife to administer his estate which was valued at $16,000. Was Mary Petersen a Chinese? Children of Caucasian parents were not baptised in Chinese congregations, except under the most unusual circumstances. On the other hand, if she were Chinese, why would she have been interned as a German alien in 1914? The statement in 1911 that Mrs. Uschmann had been connected with the German trade some twenty or twenty-five years suggests that she...", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213265, "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": 87, "title": "RAS-1994", "content_text": "67\n\nStandard Chartered Bank's big brother, the Hong Kong and Shanghai Banking Corporation (surrounded by the Bank of China, Standard Chartered Bank, the Legislative Council building, and others, which act as 'dragon and tiger' guards), also went to considerable lengths to build 'fung shui considerations' into its award-winning headquarters. It was completed in 1985. Sir Norman Foster, the English architect, brought in fung shui masters at various stages throughout the Bank's design and construction. Although it was described as the 'most innovative bank building in the world', symbolising flexibility with no expense spared, nevertheless 'The Bank' (as it is sometimes known locally) went to great pains to lift its two bronze lions into position simultaneously (Lions Return Home, 1985:19). Work commenced on a propitious day, starting at 5.00 am (Guarding the Bank.., 1985:10) (Chung, 1985:10). Senior British Bank officials attended. On the advice of the fung shui practitioner, the two lions, Stitt and Stephen (named after two past Bank managers), act as guardians. They ward off evil. They are often patted by Chinese to bring them good luck, although the two lions do not directly face each other. Their exact positions are important. Heavy objects such as stones or statues (like two-ton, bronze lions symbolising energy) have the power to stabilise a situation. In everyday life, heavy ornaments and the like can affect the ability of a person to hold down a job or to hang on to a wife.\n\nIn addition to placing two lions in position in front of a bank, turning the first sod, foundation stone laying and topping out ceremonies, and house-warming parties are all important in Western society (Groves, 1991:passim). Also, a Christian priest consecrates a new church. In Chinese culture too, although human sacrifices have long disappeared, special building ceremonies are still sometimes conducted, for example, when starting work on the foundations, erecting the main door, or hoisting the ridgepole of a village house. With the last example, items are hung from the ridge. These include 'lucky' objects, such as a small bag of rice (no-one must ever go hungry). All such ceremonies must be carried out on auspicious days.\n\nOne would imagine the Hong Kong Bank is too concerned with profit and loss accounts to bother about what some describe as superstitions. Yet care was taken, when planning the front entrance on Des Voeux Road, that it is lower than the exit on Queen's Road. This is similar to a humble Chinese college in that the front door should be bigger and lower than the...", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213312, "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": 134, "title": "RAS-1994", "content_text": "114\n\nSmith, Michael G. Crystal Power, Llewellyn Publications, 1993\n\nSung, Z.D., The Symbols of 'Yi King' or the Symbols of the Chinese Logic of Changes, The China Modern Education Co., Shanghai, 1934\n\nThe Text of Yi King', The China Modern Education Co, Shanghai, 1935\n\nWalters, Derek, The Fung Shui Handbook: A Practical Guide to Chinese Geomancy, Aquarian Press, London, 1991.\n\nFeng Shui, Pagoda Books, 1988.\n\nWebb, Richard, \"The Village Landscape'. Beyond the Metropolis: Villages in Hong Kong, eds, P.H. Hase and E. Sinn, Royal Asiatic Society Hong Kong Branch, 1995.\n\nWilliams, C.A.S. Chinese Symbolism and Art Motifs, Charles E. Tuttle, USA, 1974\n\n- Outlines of Chinese Symbolism, Hong Kong's Living Environment, Customs College, Peiping, 1931\n\nWilliams, Martin and Richard Webb, 'Rural Landscapes', The Green Dragon, Hong Kong's Living Environment, Green Dragon Publishing, Hong Kong, 1994.\n\nWilson, B.D., 'Notes on Some Chinese Customs in the New Territories', Journal of the Hong Kong Branch of the Royal Asiatic Society, vol. 23, 1983\n\nWilson, Colin, The Occult, Grafton Books, 1971\n\nYau, Hong-key, Geomantic Relationships, Beliefs, Culture and Nature in Korea, University of California, Berkeley, Chinese Association for Folklore, Corporate Unit Cultural Service, Taipei, 1976.\n\nAcademic Papers, Newspaper and Magazine Articles\n\nAu Yeung, Mabel and Arthur Kan, 'Let the Good Times Roll', Magazine, undated,\n\nChung, Challina, \"Two Lions Wait for their Tryst with Destiny\", Hong Kong Standard, 28 January, 1985\n\n'Countering Fung Shui', Building, Development, Real Estate and Construction Review, South China Morning Post, August 1982", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213313, "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": 135, "title": "RAS-1994", "content_text": "David, Sarah, \"True Meaning of Life is Made Crystal Clear\". Hong Kong Standard, 20 September, 1994\n\nForsyth, Tim, 'London's Feng Shui Guru', Asia Inc, January, 1994\n\n'Guarding the Bank Across Two Generations\n\n115\n\nthe Long, Loyal Vigil of \"Stephen\"\n\nand \"Sutt\"', Hong Kong Bank News, December 1985\n\nHuang, Cary, 'Benefactor Highlights a Unique Heritage', Hong Kong Standard, 27 September 1994\n\nIggulden, Tom, “Blue-Chip Firms are Lining Up for Fung Shui', Eastern Express, 27-28 May 1995\n\nJasper, Chris, \"Bound by Birth. Does a Faith in Fortune-telling condemn you to fulfil its deadly predictions? Window, Hong Kong, June 1995\n\n'Feng Shui, Winds of Change Ancient Chinese Practice Catches on in the UK', Window, Hong Kong, February 10, 1995.\n\nKahn, Greenstreet, 'Fungshui', Extra Finlay, Hong Kong Standard, 11 October, 1985\n\nKonelus, Tura, 'Feng Shui Gets a Grip in the West', Sunday Standard, 21 April 1991\n\nLeung, Yummy, 'Village to Showcase Lifestyle of Hakkas', South China Morning Post, 1 April, 1986\n\n'The Lions Return Home', Hong Kong Bank News, June 1985\n\nMaitland, Derek, 'Fung Shui', The Asia Magazine, 1 May 1977\n\nMalone, Andrew, 'Top Firms Prosper with Ancient Chinese Force', The Sunday Times, England, 21 May 1995\n\n'A Million to Bury Village Ghosts', Hong Kong Standard, 23 March, 1990\n\nPhillips, David P, Todd L. Ruth and Lisa M. Wagner, 'Psychology and Survival', The Lancet, England, vol 342, November 6, 1993\n\n'Plants that Cure \"Sick Building Syndrome\"', Hong Kong Standard, 13 December, 1992\n\nPage 135\n\nPage 136", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 214990, "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": 86, "title": "RAS-2000", "content_text": "42\n\nbalance being formed of an interpreter, a Head Ganger (equivalent to a CSM). Some Class One Gangers [sergeants], 7 Class Two Gangers [corporals] and 16 Class Three Gangers [lance-corporals] in charge of 14 men. These were known as paitou. No military titles were used for the labourers as they were not regarded as being service personnel.\n\nThe labourers were expected to work up to ten hours a day for seven days every week, time off being allowed for Chinese holidays. This was the norm for Chinese workers back in China and therefore not considered untoward. They were employed in ports to unload/load cargoes, repair roads, lay railway lines, build huts and aerodromes. At the end of the War, they were used to level shell holes, search for and unearth unexploded bombs, roll up barbed wire and also to collect the remains of bodies and bury them in graves already dug by CLC labourers. In some areas the labourers were eventually running their own truck repair shop, smith's shop, paint shop and motor-cycle repair shop. Others maintained the artillery and serviced tanks. Some also, as a pastime, constructed items from used war material [bomb cases, bullets, grenades, etc.] as souvenirs for the soldiers, and these items formed and were eventually known as 'Trench Art.' They were also adept at making items from other materials and also modelling and carving from chalk. The Imperial War Museum, London, has on display two lions carved from chalk and also, not on display, a lion modelled from clay by a labourer no. 53279, of the CLC. Unfortunately, there are no further details about this model. (see photograph)\n\nTo provide a picture of how Chinese labourers were employed let us examine the development of their employment on tank repair over the twelve months from August 1917 to August 1918. Members of the CLC first arrived at the Tank Central Workshops on 8th August, 1917. These were located in the Ternoise Valley, on the road between Hesdin and St. Pol. Tank HQ was at Bermincourt, Central Workshops at Erin but the whole establishment later expanded to take over more of the valley and include more villages.\n\nThe 51 Chinese Labour Company, consisting of 4 officers, 12 British NCOs and 200 tradesmen, was followed, on 26th August, by an additional 270 tradesmen.\n\nA large number of the men failed the trade tests and, for those who", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215020, "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": 116, "title": "RAS-2000", "content_text": "72\n\nThe Mairie is only open part-time and we again gained some useful advice and knowledge.\n\nThe Chateau de Fransu, the billet of Col. Fairfax, GHQ Adviser, CLC, is now a logis, mainly for families. During the Second World War it was the local German HQ. [see photograph]\n\nThe Chateau de Thesy in extensive grounds was the officers quarters and mess for the HQ, CLC. It is now being extensively renovated. It is privately owned. [see photograph]\n\nThe Hotel des Voyages, near the railway station, was the main café of the village and was patronised by British Labour Corps NCOs. It is now the Hotel Restaurant Bernard. [see photograph]\n\nWhen visiting, we stayed at the 16th century Auberge du Chateau de Nolette, about a mile from Noyelles-sur-Mer and within easy walking distance.\n\nOutside the church at Noyelles-sur-Mer there is a memorial to those from the village who were killed. We saw some young children playing around it and I was moved to think that those named on the memorial did not die in vain so that future generations may live in peace and freedom.\n\nOn a later visit, a few weeks later, this time accompanied by Keith Stevens, we managed to visit the grounds of both the Chateau de Fransu and the Chateau de Thesy and spoke with the owner of the former and the caretaker of the latter. We also visited the site where possibly the Chinese hospital, with subordinate and ancillary buildings and detention centre had been established. French residents of a lone newish house almost opposite pointed out where they understood the hospital and detention centre had been.\n\nAn unexpected, and to date unexplained, observation was the pair of small white stone Chinese lions concreted on to plinths at a main cross-roads within Nolette, very close to Noyelles-sur-Mer. The inscriptions, in Chinese and French, explain that they were donated to commemorate the twinning, in 1994, of the small village of Noyelles-sur-Mer with the fishing town of Tungkang [Donggang] some forty", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215022, "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": 118, "title": "RAS-2000", "content_text": "74\n\nOffice, Kew, London, to ascertain details from their records. This I leave to more qualified people. I thank the staff of the Reading Room at the Imperial War Museum for their help and assistance in locating and providing material in their archives from which I obtained some details for this article and the Commonwealth War Graves Commission, Maidenhead, for information supplied by them. To David Mahoney thanks are due for the various tit-bits sent to me. I also thank Mr. D. Fletcher, of the Tank Museum, Bovington, Dorset, and the Imperial War Museum, London, and also others listed for their permission to reproduce photographs from their archives. All other photographs were taken by myself. I would especially like to thank Keith Stevens for being my mentor and for all his assistance in deciphering the Chinese characters on the gravestones, translating the notebooks held at the Imperial War Museum in London, together with his invaluable comments and suggestions for this article. Without his encouragement and pressure this article would not have been written! Finally, I thank my wife, Claudine, for her patience, companionship and for acting as interpreter on our many visits and also for translating various articles written in her native French.\n\nAny errors or omissions are my responsibility.\n\n\"What, indeed, were the Chinese doing in France during the First World War?\n\nNoyelles and Tungkang\n\nAs far as we were concerned the story began when we were touring the British military cemeteries in northern France where Chinese Labour Corps members had been buried during or immediately after the First World War. In one small village, Noyelles-sur-Mer, we were surprised to see a pair of Chinese white stone lions mounted on small plinths within the small village square - albeit it was close to what is known as the Chinese Cemetery in which the largest number of Chinese had been buried - and so we sought an explanation.\n\nThe immediate response was, as far as we could make out, that in 1994 the pair of Lions had arrived unannounced, borne by four Chinese who proclaimed that they were bringing them from the town of Tungkang in recognition of their twinning with the village of Noyelles on the Somme. Again, as far as we could understand, once the lions", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215023, "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": 119, "title": "RAS-2000", "content_text": "75\n\nhad been handed over the Chinese departed and nothing further had been heard from them. A member of the Mayor's office in Noyelles asked whether we knew where Tungkang was as they had searched the map of China to locate it without success. They seemed quite surprised when they were informed that it is a small fishing town south of Kaohsiung in southern Taiwan. The French and Chinese inscriptions on the socles of the two Lions gave the date as 1984 and not 1994.\n\nOur next move was to telephone the Tungkang Town Council Offices only to find that everyone, though very helpful, had no idea what we were talking about. The Mayor of Tungkang of the time, 1984, had long gone and was, they thought, dead. The more we thought about it the more puzzling it became with the only ideas we could come up with being the short semi-official drive in the 1980s by the Taipei government to widen their contacts with the western world and to remind foreigners of Taiwan's existence.\n\nSome months later, the Mayor's Office in Noyelles came up with two documents. One was an undated invoice to the then Maire de Noyelles, M. Claude de Valicourt, covering the shipment of two ‘marble of ramp as they were called, 'Gift of No Commercial Value' being shipped from the port city of Kaohsiung to Noyelles via Le Havre. It was signed Tungkang Town, Town Office. The Bill of Lading, however, was dated 1st June 1985.\n\nThe other was a typed certificate in Chinese signed by both the Tungkang Mayor and the 'Nuo-ye-le' Mayor, with the French translation. Neither signature is legible, though the date clearly is 20th January 1984 [the 73rd year of the Republic and not 1994]. It is headed Dijie Jiemei Zhen Mengshu which literally means 'Wedded Sister Towns Alliance' and is addressed to the Noyelles's Mayor [Nuo-ye-le Shizhang]. The flowery language used, typical of such pronouncements, declared everlasting friendship between the people of Noyelles and people of the Republic of China [Taiwan] and good wishes for future co-operation for mutual understanding. The significant line, however, thanks the people of Noyelles for their respect for the graves of the Chinese labourers in the Chinese cemetery.\n\nThe French version of the Chinese produced 'Pledge,' freely translated, also mentions the Chinese cemetery. The date in 1984 is", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215118, "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": 214, "title": "RAS-2000", "content_text": "171\n\ninto Tainan and nearby Yenshui to purchase building materials. After one deal had been completed in a timber yard in Tainan the shop owner, intending to show the old man the best way out of town, came out of his shop to find that the old man had completely disappeared. A short while later the Spirit showed himself more frequently in several nearby towns where, as carts were not available, he employed some sixty people with bamboos to transport stone to the temple site. One stone merchant promised a pair of sculpted stone lions when the task of transporting the stone was finished and was amazed by the speed with which the sixty people managed to complete the task and then realised that they were spirit-labourers.\n\nThe spirit of General Lei again revisited the temple during the invasion of Taiwan by the Japanese in 1895 when he turned peas into soldiers. He gave orders through the temple's divination blocks for three baskets of peas and one basket of hemp-seed to be thrown into the open court in front of the temple. On the following morning all the peas and hemp-seed had disappeared, replaced by red-coated soldiers some three foot tall standing on the tops of trees or on the tips of bamboo canes. These undertook the defence of the town which suffered no damage nor anyone injury from the Japanese.\n\nAlthough many of his devotees believe that he is the General Lei revered elsewhere as the spirit of Lei Wanchun, a subordinate of Zhang Shun, his image in their temple depicts him as a standard soldier, sitting, dressed in armour and with a long black beard. He has no unique characteristics such as gold spots, and is prayed to not only for protection but also for general benefits [Photograph 9]. Until 1915 General Lei was the sole deity on the temple altar. However, that year following a long drought devotees decided to introduce the image of Qingshui Cushi on to the altar to be prayed to for rain. Almost immediately the drought was broken and the image of Qingshui Cushi then became the main deity on the altar. Again, in 1924, after devotees wished to test the power of General Lei following complaints from devotees that his power was waning, it was proved through extensive tests that General Lei was as powerful a spirit as ever though by that time an image of another Wangye, that of Li Wangye, a local Pestilence Wangye1 had also been added to the altar.\n\nWen Yüan-shuai, a deity noted on temple altars across southern China from Zhejiang to Sichuan, has been identified by some religious specialists as Wen Qiong or . Wen was the Vanguard General", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215422, "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": 199, "title": "RAS-2001", "content_text": "148\n\nkept in the archives of the Society of Jesus in Rome and elsewhere, indicate that they were understandably interested in the names of their martyrs, but much less so in those of their artists, no matter what names contemporary researchers may have been able to find. Nevertheless, the sculptures of Chinese lions and the reliefs of Japanese flora, which decorate the façade, show that under their wing these mainly anonymous Asian artists were at least free to express their native sensibilities.\n\nThe 1644 Annual Letter\n\nWhat cannot be established, except through a careful examination of the façade, is if these artists were under the influence of contemporary altarpieces. But again it should be recalled just how important the design of retables had become in the Iberian universe. Latin American Baroque and Rococo retable-façades clearly testify to the ascendancy of the features of retables over those of retable-façades.\" I would argue that a similar influence was already at work in the design of the façade of St. Paul's.\n\nThe Litterae Annua of 1644 for the Japan Province penned by António Ferreira, in the archives of the Historical Institute of the Society of Jesus, in Rome, is an exceptional document of exceptional relevance for this paper. It is already known to scholars from competent but slightly inaccurate eighteenth-century transcripts by Fr. José Montanha in the Archivo Histórico Ultramarino in Lisbon, and has been quoted since 1955 by Fr. Videira Pires and others. But the original manuscript has remained quietly filed and largely ignored in the Archives of the Society of Jesus in Rome. The original passage in the Annua that describes the façade as it reached completion in 1644, and which I would like to quote to the honourable audience and members of the Royal Asiatic Society in Hong Kong for the first time in public form my translation of the Portuguese text, reads as follows:\n\nAlms were given this year to crown the main façade of this Church, which is all of carved stone in a Roman manner. From top to bottom it has three orders of columns with their pedestals, six arched niches in good proportion; four of the ones which are half domes are on the first frieze amongst the orders of the second order of columns, each by itself next to the opening of the three windows of the choir: in them there are the half length figures of our Saints Ignatius, Xavier, Borja and Gonzaga,", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215425, "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": 202, "title": "RAS-2001", "content_text": "151\n\nthey stand free of the wall in a way that is not usual in the more orthodox building practices of architects, but which had many precedents in sixteenth and seventeenth-century Iberian altarpieces. They appear in the four storeys of the front as if they were delineating the nine vertical bays of a large post-Tridentine altarpiece (Fig. 17).\n\nAlthough both Hugo-Brunt, of the Department of Architecture of the University of Hong Kong, and Professor J. B. Bury have already noted that they are freestanding, their arguments for the façade follow a different line. As an architect, Hugo-Brunt was sensitive to the fact that much of the architectural elements of the façade were used in a highly unorthodox decorative way.23 But neither Hugo-Brunt nor J.B. Bury connect this feature to either retables or retable-façades.\n\nHowever, Professor George Kubler, of Harvard University, has noted that the theme of the projecting column with entablature, in which a continuum is formed in order to lead the eye upwards, is one that would later become a characteristic feature of Latin American retable-façades.14\n\nLikewise in the façade of St. Paul's each column supports the column directly above it in order to create a vertical ascent that leads the eye upwards.\n\nThe columns' bases, shafts and capitals were laboriously carved from three separate granite blocks, with practically all the shafts carved out of one piece. They could almost be the highly decorative wooden supports of an altarpiece, with no genuine functional purpose. Although the unorthodox employment of classical columns and other architectural features is characteristic of Italian Mannerism, this kind of decorative, juggling use of supports and pinnacles is much more typical of the artistic idiom of Mannerist altarpieces in Spain and Portugal.\n\nContemporary accounts are obviously right in praising the classical erudition shown by the designer of the façade. However, closer inspection reveals that not all details conform to orthodox classical canons. Some of the subsidiary sculptures adorning the façade are of Chinese or Japanese origin. At the extreme sides of the two upper attics, right next to obelisks, there are four Chinese lions emerging in front of squat corner obelisks or ornamental balls on pedestals (Fig 18). Another", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215426, "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": 203, "title": "RAS-2001", "content_text": "152\n\npair emerges at the back of the fourth storey. These six lions obviously served the same purpose as the gargoyles of Gothic churches, and may be void of iconographic meaning. In this case more important than classical orthodoxy for the Jesuits was evidently the incorporation and integration of Chinese and Japanese decorative motifs.\n\nPurpose of Decoration\n\nOne of the most striking features betraying the influence of retables is the profusion of religious symbols adorning the walls of the frontispiece, an esoteric hieroglyphic language growing in iconographic intensity as it moves towards the top. In purely architectural terms this richness of imagery appears to be mainly artistic and non-functional, and is not found to this extent in the decoration of more conventional church façades. However, it is something typical of Counter-Reformation altarpieces, one of its main purposes being a didactic one. Not only the structure, but also the decorative dialogue of the façade also reveals it to be a mixture of medieval scholasticism and Renaissance classicism.\n\nAnother characteristic of retables found in the façade is the hierarchy and progression of symbols and sculptured images that goes from bottom to top. For example, instead of the geometric decoration of the first storey, the second storey's bays display naturalistic bas-reliefs of palm trees. The bronzes themselves start with images of blessed and saints, above which appear those of the Virgin and Jesus.\n\nThe upper half of the façade consists of a third storey united to those below by carved volutes, and a fourth storey or attic joined to it by segmental brackets and crowned by a large pediment displaying the dove of the Holy Spirit.\n\nIn this upper half there are several Chinese inscriptions, further attesting to the didactic purpose of the decoration. Although these apparently were not the work of Chinese artists knowledgeable of calligraphy,25 they are quite legible and visible from the upper steps and the entrance courtyard below. There can be little doubt that their main purpose was to make the iconographic and calligraphic messages of the frontispiece, largely concentrated in the upper half of the façade, clear to the Chinese population and to potential Chinese converts.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215430, "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": 207, "title": "RAS-2001", "content_text": "156\n\nPopular Jesuit devotional manuals of the times prove useful. A good example is a 1617 book of poetry that was quickly disseminated after its author's death. The Officium parvum Immaculata Conceptionis, or Small Office, by the Spanish Jesuit St. Alfonso Rodriguez intersperses a brilliant cluster of Marian symbols amongst its prayers. Besides the Fountain, the Spotless Mirror, the Enclosed Garden and the Cypress, the Small Office also sings the praises of the Palm tree, the New Star of Jacob, the Eastern Door of the Temple of Jerusalem, the Port of Shipwrecks and others. Thus, the closed door underneath the decorative pyramid topped by a globe seen on the farthest right-hand bay of the façade can be equated to Rodriguez's porta orientalis of the Temple of Jerusalem, taken from Ezekiel, which remained ever closed after the Lord Yahweh had passed through it.\n\nOther carved symbols can be deciphered with other contemporary texts. For instance, one of the three left bay reliefs carved on the base of the third storey shows the seven-branched candlestick of the Jewish Tabernacle. Here it is reasonable to infer that this is a literary conceit typical of much of sixteenth century Mannerist literature in Europe. Thus, through allusion Mary's immaculate earthly body has been likened to a tabernacle and related to the Eucharistic mystery. This is because Mary carried the baby Jesus in her womb in the same way that the consecrated host is housed in a tabernacle, a cryptic simile known from Counter-Reformation religious literature.”\n\nSuch an interpretation is further confirmed by the reliefs decorating the section of the base of the third storey below the two adjoining bays, as well as the left volute. They show a stylised vine and a small monstrance amid branches with berries.\n\nThese reliefs correspond to the flowering plants that adorn the mirror on the right. Like the flowered pedestals of the columns, these plants seem to be more decorative than symbolic, depicting specimens of Chinese or Japanese flora in which Far Eastern artists have been encouraged to integrate more traditional painterly images with images of Western origin. As is the case with the gargoyles in the form of Chinese lions, they attest to the significant role played by Chinese and Japanese artists in the design and execution of the decoration of the church.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215865, "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": 164, "title": "RAS-2002", "content_text": "Plate 19. Lions and floral tributes. Opening ceremony for the renovated Cheung Chun Yuen at Kam \nTin. 1990s.\n\n97", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216178, "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": 477, "title": "RAS-2002", "content_text": "411\n\nYET MORE ON THE CHINESE LABOUR CORPS IN FRANCE, 1917-1921\n\nDAVID MAHONEY\n\nKeith Stevens writes that Brian Fawcett in his article on \"THE CHINESE LABOUR CORPS IN FRANCE\" quoted a figure of 30,000 Chinese who returned to and remained in France, from China, after World War I. He added that the figure appears excessive. In fact, the total of all the Chinese labourers recruited by the French for the French Chinese Labour Corps during World War I did not exceed 50,000.\n\nThe French began their recruitment of Chinese in 1916, some six months before the British did. The scheme was initiated following preliminary discussions on the practicalities of recruiting Chinese labourers to be shipped to France to work in munitions factories to release Frenchmen to serve in the trenches, with the initial idea being to recruit Chinese from the area around the French treaty port of Guangzhouwan in Guangdong in southern China. This, however, was rejected and Jiangsu province - a northern province where the Chinese were hardier and used to northern climes - was selected, particularly in view of the wide French missionary influence in that province. A French Army major was despatched from French Indo-China (now Vietnam) to Shanghai where he was based in the French Concession ostensibly as a French civil servant, to avoid embarrassing the Chinese, to report on the practicality of the proposal. His report was favourable and accepted, and recruitment of Chinese volunteer labourers was started in Jiangsu province, in the vicinity of Shanghai in July 1916.\n\nThe labourers were transported by sea from Shanghai to Marseilles, where the main French CLC was situated, and Le Havre, and trained and worked in munitions factories across France such as Bergerac in the Dordogne, or in private concerns such as the Schneider factory at Le Creusot. Such employment was not possible in Britain due to the objections raised by British trade unions. French Chinese labourers were often billeted in French homes, and an unknown but comparatively large number married French women, some of whom accompanied their husbands back to China. The few labourers who died in France were buried at French civil cemeteries. Their records were maintained at the Headquarters in Lyons.\n\n'JHKBRAS: Vol. 40, 2000, pp. 33-111.", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216314, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2003", "page_number": 73, "title": "RAS-2003", "content_text": "22\n\nsuccessive courtyards which separate the six main halls on the central axis. All told there are about a dozen halls, towers, and pavilions, each containing golden effigies of a wide variety of various Buddhist deities. This goes well beyond the typical scale of the average Buddhist temple which normally has only three main halls and sometimes just one.\n\nIn this first courtyard are four stone relics of uncertain age, but probably not older than the Minguo era at most. These include two stone lions and two octagonal stone lanterns, all four enclosed by stone railings. Two large trees in the courtyard were transplanted here in January 2004. On the right side of the courtyard is a new expanded gift shop (shu dian) added in January 2004. It offers not only Buddhist trinkets, but a fine selection of Chinese language books containing histories of Longhua Temple and Buddhist scriptures. Until 2004, there was not a single published history of Longhua Temple available for sale here, but late in December 2003 no less than three new well-researched titles on this topic were published, several of which can be found here.\n\nThe first main hall is the one-story Maitreya Buddha Hall (Mi Le Dian). This hall dates from an 1884 reconstruction, when it was rebuilt to replace an earlier structure destroyed during the Taiping rebel attacks on Shanghai in 1860-1862. The hall was last restored in 1981. It is dedicated to the Maitreya Buddha of the future, known in China as Mi Le Fo, and depicted here as the fat laughing Buddha of the Song Dynasty (960-1279). This Mi Le Fo image is a golden effigy, seated on a square stone base and protected by a glass case. He is depicted as having a third eye in the centre of his forehead. The Buddha can be seen from the first courtyard through a partially open gate of the hall, but the hall itself cannot be entered without passing through the adjoining orange wall into the second courtyard and entering from the other side.\n\nAlthough, Mi Le Fo usually does occupy the first hall of many temples, he often has to share his space with the Four Heavenly Kings (Si Tian Wang). In this case he has the whole hall to himself, the kings occupying a separate building of their own. Until January 2004 he had to share his home with the temple gift shop (shu dian), but this has now been moved out to a separate new hall in the first courtyard.", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 } ]