[
    {
        "id": 208458,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1978",
        "page_number": 182,
        "title": "RAS-1978",
        "content_text": "166\n\nC. MARTIN WILBUR\n\nChing Ho; A Sociological Analysis. The Report of a Preliminary Survey of the Town of Ching Ho, Hopei, North China. (Hsu, Leonard, S., Editor.) Peiping, Yenching, 1930.\n\n\"Clanship Among the Chinese\". (Chinese Repository, vol. 4, 1836, p. 411-415).\n\nCreel, Herrlee G.; Sinism; a Study of the Evolution of the Chinese World View. Chicago, Open Court, 1929.\n\nDe Groot, J. J. M.; Les Fêtes Annuellement Célébrées à Emoui (Amoy); Étude Concernant la Religion Populaire des Chinois. 2 vols. Paris, Leroux, 1886.\n\nDe Groot, J. J. M.; The Religious System of China. 6 vols. Leyden, Brill, 1892-1910.\n\nDemiéville, P.; \"Hou Che Wen Ts'ouen (MILŻ#)\" (Bulletin de l'École Française d'Extrême-Orient, vol. 23, 1923, p. 489-499).\n\nDes Routours, Robert; \"Les Grands Fonctionnaires des Provinces en Chine sous la Dynastie des T'ang.\" (T'oung Pao, vol. 25, 1928, p. 219-330).\n\nDuyvendak, J. J. L. (translator); The Book of Lord Shang, a Classic of the Chinese School of Law, London, Probsthain, 1928.\n\nFerguson, John C., \"Political Parties of the Northern Sung Dynasty\" (Journal of the North China Branch of the Royal Asiatic Society, vol. 58, 1927, p. 36-56).\n\nFerguson, John C.; \"Southern Migration of the Sung Dynasty\" (Journal of the North China Branch of the Royal Asiatic Society, vol. 55, 1924, p. 14-27).\n\nFerguson, John C.; \"Wang An-shih\" (Journal of the North China Branch of the Royal Asiatic Society, vol. 35, 1903-04, p. 65-75).\n\nGiles, Herbert A.; A Chinese Biographical Dictionary. Shanghai, Kelly and Walsh, 1898.\n\nGiles, Herbert A.; A Chinese English Dictionary. 2nd ed., 2 vols.; Shanghai, Kelly and Walsh, 1912.\n\nGranet, Marcel; Chinese Civilization, London, Kegan Paul, 1930.\n\nHirth, Friedrich; The Ancient History of China to the End of the Chou Dynasty, New York, Columbia, 1911.\n\nHsieh, Pao Chao; The Government of China (1644-1911). Baltimore, Johns Hopkins, 1925.\n\nHu, Shih; \"The Establishment of Confucianism as a State Religion During the Han Dynasty” (Journal of the North China Branch of Royal Asiatic Society, vol. 60, 1929, p. 20-41).\n\nHu, Shih: \"Religion and Philosophy in Chinese History\" (in Symposium on Chinese Culture. (Zen, Sophia H. Chen, Editor). Shanghai, Institute of Pacific Relations, 1931, p. 24-58).\n\nHu, Shih; \"Wang Mang, the Socialist Emperor of Nineteen Centuries Ago” (Journal of the North China Branch of the Royal Asiatic Society, vol. 59, 1928. p. 218-230).\n\nHuang, Han Liang; The Land Tax in China. New York, Columbia, 1918.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593",
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    {
        "id": 209081,
        "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": 243,
        "title": "RAS-1980",
        "content_text": "GEOMANTIC TERMS \n\n211 \n\nTo ensure the correct flow of water through a site the geomancer makes use of two ancient patterns commonly known as xiantian ★ A and houtian ✶ which refer to two different arrangements of the eight trigrams2. Since the trigrams also symbolise eight major compass points the xian and houtian are, in fact, two different methods of organising space. Geomantic practice requires that water flows from its zhengqiao wei trigram in the xiantian to the position occupied by the same trigram in the houtian. For instance, water originating in the qian #(E) trigram, which in the xiantian is correlated with the north, must flow towards the southwest, that is towards the compass point occupied by qian in the houtian. One must, however, remember that geomantic compass points are the reverse of ours so that north is south; east, west; etc.) Moreover, in its journey from xian to houtian water must always flow in front of the chao (which see). \n\nSince geomancy is a directional science it has coined a number of terms for the twenty-four compass points and the four quarters. Three of these terms, namely shan ↳, xiang 6, and zuo, have been systematically misinterpreted since J. Edkins' day. \n\nShan has consistently been taken to mean “site” which is only true in those rare cases when it is used as an abbreviation of shan-long. In all other instances shan means \"compass point\" so that shi’er shan + refers to the twenty-four compass points and not to twenty-four sites. \n\nXiang and zuo are two esoteric names for two of the four quarters. Just as qinglong ✯✯ stands for east and baihu éʼn ✯ for west, xiang means south and zuo north. But it must be stressed that these terms do not necessarily refer to actual compass points but indicate the back, front, left and right sides of a grave. \n\nLike other parts of the earth, geomantic sites are also subject to cosmic influences but a detailed explanation of all stellar influences would go beyond the scope of this paper. (Readers interested in the subject are referred to B. Frank's study of the jiugong Лg and E.H. Schafer's Pacing the Void, T'ang Approaches to the Stars. University of California Press, London and Berkeley, 1977) \n\nTwo sets of so-called stars play a role in geomancy but, for the most part, these are not real celestial bodies masquerading under esoteric names but purely imaginary entities conventionally referred to as xing or stars. \n\n* Much effort has been expended to explain how the xiantian changed into the houtian but none of the explanations are entirely convincing One of the best known is M. Granet, La Pensee chinoise (1934), reprinted Albin Michel, 1968, pp. 167 sq.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207",
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    },
    {
        "id": 209956,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1983",
        "page_number": 215,
        "title": "RAS-1983",
        "content_text": "193\n\n* Shi Boxuan (Yuan dynasty) is the compiler of two books: the Sishu Kuanku 190 and the Guankui Waipian 7 lumped together as Kuankui in the Gujin Tushu Jicheng. See Bu Liao Jin Yuan Yishu Wenzhi WIGxARK ed. Shangwu, Taipei, 1966, pp. 28, 56.\n\n1차\n\n* Jing Fang (77 to 37 B.C.) was a famous Han philosopher and presumed author of a number of oracular works. Most of these are still listed in the Jingji Zhi, Chapter, part 3, section zi of the Suishu.\n\n\"The Liji refers to the ritual dismembering of a dog in connection with the annual Nuo exorcism. The animal's remains were then buried in front of the main gate of the capital. See S. Couvreur, Le Liji, Imprimerie de la mission catholique, Ho Kien Fu (1913), vol. I, p. 352.\n\n12 The charm, faintly visible near the end of column 22, may represent a model of an \"astronomical\" charm.\n\n\"Peach wood was thought to possess magical properties as early as 544 B.C. (D. Bodde, op.cit. pp. 128 ff.) while the wood of the tong tree was associated with the miraculous birth of the hero Yiying. See M. Granet, Danses et légendes de la Chine antique, Presses universitaires de France, reprint edition 1959, vol. II, p. 428.\n\nB. Laufer \"Bird divination among the Tibetans\", in Toung Pao, vol. XV (1914) p. 4, note 1. \"The Study of Tibetan divination is as wide as it is ungrateful and unpleasant for research”.\n\n* The same omen is found in the Gujin tushu jicheng, vol. 26, j.174, p. 1b, column 7.\n\n\"The prohibition against leaving the house for three years is mentioned three times in the Gujin tushu jicheng. It applies: when a pack of dogs howl in neighbourhood streets; when such a pack howls in city markets and, unless obeyed, portends death for a man who has (accidentally) been spattered with dog urine. Op.cit. pp. 1a,b.\n\n* The contradictory omens in brackets show that other dog divination systems were known at the time.\n\n18 The Gujin tushu jicheng has \"against a palace door\" op.cit. p. 11b, column 11.\n\n** \"Dreadful disasters\" instead of \"of the inhabitants will be harmed” Ibid.\n\n\"The last four characters of this column make no sense. \"Mu is probably an error for the numerator mei.\n\nAN ODE ON HONG KONG COMPOSED BY THE MAYOR OF CANTON IN 1845\n\nP. BRUCE\n\nA charming ode was published on December 13, 1845 by the Friend of China newspaper. It gives a rare Chinese view of the development of the young colony of Hong Kong.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v",
        "rank": 0
    },
    {
        "id": 209990,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1983",
        "page_number": 249,
        "title": "RAS-1983",
        "content_text": "227\n\np. 98. Granet, Marcel, (translated by Maurice Freedman), The Religion of the Chinese People, Oxford, 1975, pp. 144-145.\n\np. 98. Smith, D. Howard, Chinese Religions, London, 1968, p. 121.\n\np. 104. De Groot, Religious System, Vol III, p. 1061.\n\np. 106. Gray, J. H., China: A History of the Laws, Manners and Customs of the People, London, 1878, Vol I, pp. 150-156.\n\np. 108. Doolittle, Rev. Justus, Social Life of the Chinese, New York, 1865, Vol. I, p. 197.\n\np. 112. MAR·DISUHDALATAJAH•MM› Vol I, No. i, 15 Sept. 1936, pp. 88-89.\n\np. 114. Mayers, W. F., The Chinese Reader's Manual, Shanghai, 1874, p. 223 and pp. 95-96.\n\np. 118. Peplow, S. H. and Barker, M., Hongkong, Around and About, Hong Kong, 1931, pp. 17-18.\n\np. 120. Couling, Samuel, The Encyclopaedia Sinica, Shanghai, 1917, pp. 483-484.\n\np. 121. Doré, Researches, Vol VII, p. 281.\n\np. 126. WIC›Ief, pp. 84-85.\n\np. 130. Day, C. B., Chinese Peasant Cults: Being a Study of the Formative Period of Chinese Civilization, New York, 1937, p. 41.\n\np. 130. Gray, China, Vol II, p. 41.\n\np. 134. Ashmore, Rev. Wm., \"A Clan Feud near Swatow\", The Chinese Recorder, May 1897, p. 216.\n\np. 136. Sung Hok-pang, \"Legends and stories of the New Territories: Kam T'in\", Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol XIV, 1974, p. 169.\n\np. 138. Lin Yueh-hwa, The Golden Wing: a Sociological Study of Chinese Familism, London, 1948, p. 66.\n\np. 148. De Groot, Religious System, Vol. VI, p. 945.\n\np. 149. Leong Y. K. and Tao L. K., Village and Town Life in China, London, 1915, pp. 83-84.\n\np. 154. De Groot, Religious System, Vol V, p. 525.\n\np. 156. Ibid, Vol V, pp. 715-716.\n\np. 160. Grant, C. J., The Soils and Agriculture of Hong Kong, Hong Kong, 1960, p. 122.\n\nMore Ancestral Images\n\n5. Addison, J. T., Chinese Ancestor Worship, Shanghai, 1925, pp. 34-35.\n\n10. Couling, Encyclopaedia, p. 137.\n\n9. Ball, Things, pp. 359-360.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt",
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    },
    {
        "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",
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    },
    {
        "id": 210558,
        "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",
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        "document_key": "RAS-1985",
        "page_number": 165,
        "title": "RAS-1985",
        "content_text": "146\n\nJOHN KARL EVANS\n\noutset that, “since our sources are so limited, I have used evidence from earlier or later periods where it seems reasonable to suppose that the thoughts or ceremonies which they report were also typical of the Augustan age” (p. 1).\n\n12 A survey of the more than 100 titles in the Etudes préliminaires aux religions orientales dans l'Empire romain (see n. 6 above) will convince the reader of this point. I cite L. Zotović, Les cultes orientaux sur le territoire de la Mésie Supérieure (Leiden, 1966); and M. Tacheva-Hitova, Eastern Cults in Moesia Inferior and Thracia (5th Century BC — 4th Century AD) (Leiden, 1983), merely as representative of this tendency.\n\n13 A.D. Nock, Conversion. The Old and the New in Religion from Alexander the Great to Augustine of Hippo (Oxford, 1933). One should also mention in this context the classic work of T.R. Glover, The Conflict of Religions in the Early Roman Empire (London, 1909).\n\n14 de Groot (1892-1910); and The Religion of the Chinese (New York, 1910); M. Granet, The Religion of the Chinese People, trans. M. Freedman (Oxford, 1975); and C.K. Yang, Religion in Chinese Society: a Study of Contemporary Social Functions of Religion and Some of Their Historical Factors (Berkeley, 1961).\n\n15 M. Freedman, “On the Sociological Study of Chinese Religion”, in Rel. & Rit., 20.\n\n16 A.P. Wolf, “Introduction”, in Rel. & Rit., 17.\n\n17 K. Hopkins, Death and Renewal (Cambridge, 1983), xv.\n\n18 For the view that the structure of the imperial bureaucracy has been superimposed upon the Chinese pantheon, cf., inter alia, Wolf, “Introduction”, in Rel. & Rit., 5, 7; Feuchtwang (1974), 124, 127; and Wolf (1974), 138-145, 176-178 et passim.\n\n19 For demonology, witchcraft and shamanism in the Roman Empire, one may begin with R. MacMullen, Enemies of the Roman Order. Treason, Unrest and Alienation in the Empire (Cambridge, Mass., 1966), 95-162; or Ferguson, Religions Rom. Empire, 150-189. The fifth volume of de Groot (1892-1910) is devoted to demonology and sorcery in China. For shamanism, cf. A.J.A. Elliott, Chinese Spirit Medium Cults in Singapore (London, 1955); and J.M. Potter, \"Cantonese Shamanism”, Rel. & Rit., 207-231. The popularization of Ceres: H. Le Bonniec, Le culte de Cérès à Rome (Paris, 1958), especially pp. 342-378; the official and Taoist cults of the gods of walls and moats: G.F. Moore, History of Religions, I (New York, 1948), 62-63.\n\n20 Christianity was by no means the only foreign cult to suffer persecution at the hands of the Roman government; cf. G. La Piana, “Foreign Groups in Rome during the First Centuries of the Empire\", HTR, 20 (1927), 183-403; L.R. Taylor, \"Foreign Groups in Roman Politics of the Late Republic”, in M. Renard and R. Schilling (eds.), Hommages à Joseph Bidez et à Franz Cumont, 2 (Brussels, 1948), 323-330; J.A. North, \"Religious Toleration in Republican Rome\", PCPhS, 25 (1979), 85-103, de Groot, Religion of the Chinese, 190-223, is a colourful description of the history of Buddhist persecution in China; briefer and more balanced, K.S. Ch'en, Buddhism in China. A Historical Survey (Princeton, 1964), 147-151, 184-194, and 226-233.\n\n21 I am indebted to Patrick Hase for reminding me of this important methodological consideration.\n\nT\n\nPage 165\n\nPage 166",
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