[
    {
        "id": 204610,
        "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": 91,
        "title": "RAS-1963",
        "content_text": "80\n\nJ. L. CRANMER-BYNG\n\nGamewall, an American Methodist, became almost legendary. We get a pen picture of Gamewall in the diary of the Rev. Roland Allen, who was chaplain to the Anglican Bishop in North China at this time. \"Mr. Gamewall was almost voiceless, but still pursued his weary round of the Legation on his bicycle, overseeing the fortifications, and carrying out every suggestion of the military council with untiring zeal.\"25\n\nOutside the Legation Chapel (by now filled to overflowing with missionaries) stood a stone kiosk with a bell inside it, erected to celebrate Queen Victoria's Jubilee. This Bell Tower stood in the middle of the Legation at a point where four ways met. As Allen explained: \"The Tower stood in the midst of tree-shaded ways beautiful from every point of view, sheltered, too, more than most spots from shot and shell. It was only once struck; no one was wounded there. It was well suited to be the centre of the life, as it was by nature the centre of the structure of the Legation.\" People used to collect there in groups to discuss the latest news and rumours. The bell itself was used as an alarm in case of a general attack, when it was rung furiously, and in the case of fire when it was tolled. All round the kiosk were posted up notices for the guidance of the besieged as well as cables, messages, edicts and rumours. Here also was posted up, from time to time, an official census of the inhabitants of the Legation. For instance on August 4th Jessie Ransome entered in her diary the census figures just posted up on the Bell Tower which gave a total of 883 men, women and children. One of the few amusing incidents of the siege was only known to the besieged some time afterwards. On 16th July, 1900 the Belfast newspaper, Northern Whig, had published an account of\n\n25 Rev. Roland Allen, The Siege of the Peking Legations (London, 1901), 161.\n\nA photograph of the six fighting parsons' can be found in Archibald Little, Gleanings from Fifty Years in China (Philadelphia, 1908), 289.\n\n24 When Professor L. Carrington Goodrich passed through Hong Kong in 1962 we spoke about the siege of the Foreign Legations and he told me that he was one of the children of missionary parents who sheltered in the Legation chapel. His father was the Rev. Chauncey Goodrich, remembered today by students of Chinese as the author of A Pocket Dictionary and Pekingese Syllabary, which was first published in 1891 and is still in print, See A. H. Mateer (Mrs.) Siege Days (New York, 1903), 217-18 and photograph opposite page 44. For another photograph see Arther H. Smith, China in Convulsion (New Jersey, 1901) II, 494.\n\n27 Allen, op. cit., 119.\n\nH",
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        "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v",
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    {
        "id": 207143,
        "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-1974",
        "page_number": 214,
        "title": "RAS-1974",
        "content_text": "208 \n\nNOTES AND QUERIES \n\nwas bought by the Church and a large number of houses were built for the poor. In 1849, the Roman Catholics acquired land next to the Colonial Cemetery at Happy Valley and ceased burying in the old cemetery, though headstones remained scattered about for a long time. \n\nAnother Roman Catholic institution was located south of Queen's Road on the waterfront between what is the present Anton Street and Li Chit Street. Here the French Sisters of St. Paul de Chartres, who arrived in Hong Kong in 1848, built an orphanage called the Asile des Sainte Enfance. \n\nIn 1845, two Americans, Charles Emery and George Frazer, moved their ship-building yard from Kowloon Point to a lot east of the French Orphanage. The yard passed through a succession of owners. In 1880 George Fenwick came into possession. He gave his name to the present Fenwick Street. In 1871 the Hong Kong Pier and Godown Company was launched to develop extensive wharfing and storage facilities. It occupied the land between the Orphanage and the shipyard. The present Gresson Street intersects the original property. The venture was not a success and the Company went into liquidation in 1873. In 1876 several Europeans financed by Chinese capital built the Oriental Sugar Refinery on property now defined by Swatow and Amoy Streets. It also soon failed and passed into receivership. Eventually, it was taken over by Jardine, Matheson and Company and was merged with their China Sugar Refining plant at East Point. \n\nThe first Protestant Chapel in the area was built in 1863 on Wan Chai Road by the London Missionary Society. A school was also opened, supported by Chinese subscriptions. The present Ying-Wa Girls School had its origins in the Wanchai Girls' Boarding School of the London Missionary Society opened in 1888. The Wanchai Chinese Methodist Church on the triangle of Hennessy Road, Fenwick Street, and Queen's Road East was occupied in 1936. \n\nThe Urban Services Office, where we are having tea, and the Wanchai Post Office next to it, are located on a lot which was sold to the first American resident of Hong Kong, Charles V. Gillespie. Here, in the spring of 1842, he built a substantial brick house of six rooms surrounded by a verandah at a cost of about $2,800. It was called “Jorrock's Hall” (sic) and was located on Inland Lot 14. The adjoining Lot No. 15 was also owned by Gillespie. He sold it",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077",
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    {
        "id": 208028,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1977",
        "page_number": 67,
        "title": "RAS-1977",
        "content_text": "The Return Journey \n\nA JOURNEY TO YENAN 1946 \n\n51 \n\nA 'political' question arose about our return trip. The 18th Group Army had, as previously mentioned, a Chungking office and extra staff were needed for this. Would we be willing to transport 40 passengers in our otherwise empty trucks from Yenan to Chungking? The questions the request raised are obvious: being a pacifist organization we did not, on principle, carry troops or military supplies. What complication would this raise with the KMT Government in Chungking? Or the Hsi-an Command? I asked if a message could be transmitted to FAU Headquarters in Chungking putting the problem and asking for instructions. Meanwhile the Unit Headquarters in Chungking had received the same request from the 18th Group Army Office there and they had asked for a message to be transmitted to me, telling me of the request and saying in effect 'Use your own judgement'. In the event neither message was received. Yu Chin-lung and I used our own judgement and we set out on February 22nd with our 40 unarmed passengers under Major Chiang and including two young women comrades. \n\nThere was some alarm and excitement when we reached the 'border'. The outpost sentries waved us on, but did not inform their colleagues in the main guard house that we were coming. No doubt someone then shouted that there was a motorised attack by the 8th Route Army; there was a smart turnout of machine guns, rifles, etc. into defensive postures and magazines were slapped into place. We stopped the trucks and Yu Chin-lung and I walked down the road endeavouring to preserve a becoming Quaker calm and hoping no one was enthusiastic about target practice. It seemed a long 50 yards. Documents were produced for ourselves and Major Chiang produced his, and after tea and apologies on both sides we went on. \n\nAs we came down out of the hills to the Yellow River plain the weather broke and snow swirled down. If this had come a day earlier it would have been most difficult since the road was so rocky and full of pot holes that a snow covering would have led to accidents. \n\nIf we had maintained a low profile coming up, we positively crouched on the way back after crossing the border. I slipped into Hsi-an on my own and called at the Methodist Mission for any letters. Meanwhile Yu Chin-lung had got the trucks loaded on the train and we set off for Pao-chi through the night. Two young",
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    {
        "id": 208029,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1977",
        "page_number": 68,
        "title": "RAS-1977",
        "content_text": "52\n\nW. A. REYNOLDS\n\nMethodist missionaries travelled with us to Pao-chi and we sat together against the front of one truck singing quietly as the train rumbled onwards through a star-lit night.\n\nSo we travelled through Shensi into Szechuan, our passengers making themselves comfortable with bedding rolls in the back of the trucks (Plate no. 18). Both girls had learnt English at University but considered my Chinese needed improving. Plate no. 19 shows Comrade Hu-nan at a roadside stop cuddling a small child who had been frightened. Interestingly the other, Comrade Yang, turned up in Chengtu a week after we reached Chungking and spoke to a left-wing group meeting in the dark in the Women's Dormitory of West China Union University of which my future wife was then Warden.\n\nTravelling Arrangements\n\nAt meal times we distributed ourselves among the different fan tien at our stopping place. Our passengers slept at inns or in the back of the trucks while the crew slept in or on top of the cab. This latter was the best position.\n\nAfter some years of experience as a transport organization the Unit had developed a relative sophistication in sleeping arrangements. The trucks used on this trip were, as mentioned, Canadian WD Dodges. These were adapted from commercial models and had heavier springs and bumpers and towing hooks. They were equipped with a steel and timber body with three-foot high sides, steel hoops and canvas cover. We fitted a wide board hinged to the front of the body which was kept in an upright position during the day and covered by the tarpaulin to which it formed a solid back. At night the front of the cover was cast loose and the board folded down on to the top of the cab forming a flat platform. There were also three or four loose boards laid along the hoops and these helped to support the canvas. When the front board had been folded down these roof boards were pulled forward three or four feet and a canvas roof was formed over the platform. There was thus a flat floor, two foot by six foot six, with two feet six of headroom above it and something to hang a mosquito net from. Here the taller members of the crew slept at night. The shorter members usually slept in the cab or found a reasonably flat place on top of the cargo. Sleeping on the truck was standard procedure for crew;",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n",
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    },
    {
        "id": 208156,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1977",
        "page_number": 195,
        "title": "RAS-1977",
        "content_text": "NOTES AND QUERIES \n\n179 \n\n32. Before we left the higher ground, however, the most striking feature of the walk was, suddenly rounding a bend of the path and topping a rise, to be confronted with a low roaring noise which some of the party thought was jet engine noise but which turned out to be the din of the Kwai Chung section of Tsuen Wan New Town! This was a noise that accompanied us along much of our foothills walk thereafter. \n\n33. The final stretch took us from the main stream above Lo Wai to Chuen Lung. It was marked by pine forests sowed, we were told by aeroplane, and by various large rocks and boulders. One of these was known locally as the Frog Stone (...), a name that it is claimed was given to it by the founder of the Tung Po To monastery at Lo Wai, the famous monk Mou Fung (***) who was fond of walking in the area, giving names to rocks whose shapes touched his fancy. \n\nHong Kong, 1976, 1978. \n\nJAMES HAYES \n\nBOOKS CITED: \n\nBourne, F. S. A., The Lo-Fou Mountains, An Excursion (Hong Kong, \n\nKelly and Walsh, 1895). \n\nDavis, S. G., The Geology of Hong Kong (Hong Kong, Government \n\nPrinter, 1952). \n\nDingle, E. J., China's Revolution 1911-1912 (London, T. Fisher Unwin, \n\n1912). \n\nGiles, H. A., The Civilization of China (London, Williams and Norgate \n\n1911). \n\nHenry, B. C., The Cross and the Dragon (N.Y, 1882). \n\nHeywood, G. S. P., Rambles in Hong Kong (Hong Kong, Kelly and \n\nWalsh, second edition 1951). \n\nPitcher, P. W., In and About Amoy (Shanghai and Foochow, The \n\nMethodist Publishing House in China, 1909). \n\nROYAL ASIATIC SOCIETY---VISIT TO THE TANG FAMILY GRAVES ON SATURDAY, 11TH DECEMBER, 1976 \n\nThe Tang family is the oldest, largest and most famous of the New Territories' Chinese lineages. It has been settled in the area for just over 900 years and has a long history of local dominance. It has also produced many famous scholars and officials in the tradition of large, wealthy Chinese lineages. \n\nPage 195\n\nPage 196",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n",
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    },
    {
        "id": 208776,
        "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-1979",
        "page_number": 233,
        "title": "RAS-1979",
        "content_text": "206\n\nNOTES AND QUERIES\n\nHe named the new temple the 'Pu To' (Po Tor in Cantonese) in the East, meaning Kwangtung. There is a much older 'Pu To in the South' at Amoy in the Fukien province.* The original 'Pu To' is the famous island of that name off the Chekiang coast. It is covered with temples and is one of the homes of Chinese Buddhism.†\n\nApart from seeing the relics associated with its founder and visiting his grave and those of later abbots, the purpose of our visit is to walk round the premises and to note the wealth of presentation boards (§§§) to be found on them. These combined examples of calligraphy and Buddhist sentiment are cut on wood and mostly painted in gold characters on a red ground. Many are from the brush of the several abbots, especially the founder who clearly took a delight in naming and commemorating the different buildings and gateways.\n\nThe Monastery occupies a considerable area and its grounds were previously much larger, taking in a wooded area in front which has since been resumed by the Government for development. There has been considerable re-building and much new building, but overall the influence of the founder is still plainly evident.\n\nChinese calligraphy has always been a highly—indeed perhaps the most—respected and prized art form. Dun J. Li in his The Essence of Chinese Civilization (New York, Van Nostrand Co., 1967) writes (p. 414):\n\nOf all the talents the Chinese emphasized, none was more important than the literary talent. Such emphasis was evidenced by the fact that prior to the modern period the Chinese produced more books than the rest of the world combined. As for fine arts, the art form which the Chinese cherished most was calligraphy, and the works of such great masters as Wang Hsi-chih (321-379), Liu Kung-ch'üan (d.A.D. 865), and Chao Meng-t'iao (d.A.D. 1322) were imitated throughout history.\n\nHe then gives biographies of several famous calligraphers, taken from the standard dynastic histories, which illustrate this esteem. Emperor Mu-tsung of T'ang (821-824) was not considered an able, enlightened ruler.\n\n* P. W. Pitcher, In and About Amoy (Shanghai and Foochow, The Methodist Publishing House in China, 1909) p. 78 and illustration at p. 161. † See the extensive account in Reginald Fleming Johnston, Buddhist China (London, John Murray, 1913) pp. 259-389.\n\nI",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938",
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    {
        "id": 209290,
        "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-1981",
        "page_number": 193,
        "title": "RAS-1981",
        "content_text": "BRO TSUNG LAI SHUN IN MASSACHUSETTS\n\nIn Gratton and Ivy's History of Freemasonry in Shanghai and Northern China is an account of the formation of Union Lodge No 1951 EC of Tientsin. The first two paragraphs read:\n\nFreemasonry in Tientsin commenced its official life with the formation of this Lodge, and until the year 1902, it was the only Lodge working under the English Constitution. It is therefore the senior Lodge in Tientsin and its members have always taken a prominent and active part in the work of the Craft. In the early days it was no uncommon thing for the members residing in Taku, and Tongku to saddle their ponies and ride to Tientsin especially to attend the Lodge Meetings. In those days railways and Banks in this area were non-established, and the firm of Messrs. G. W. Collins and Co., were for years the Lodge bankers.\n\nThe first meeting of the Lodge was held on the 7th January 1881, in the hall of the English Methodist Mission in Taku Road. Bro. A. B. Menzies, P.M. Doric Lodge, No. 1433, E.C. being in the Chair, Bro. J. Innocent, Newall Lodge, No. 1434, E.C. Acting Senior Warden, Bro. J.M. Moore, Doric Lodge, No. 1433, E.C. Acting Junior Warden, Bro. C.A. Schultz, Tuscan Lodge, No. 1027, E.C. Acting Senior Deacon, Bro. James Stewart, Tuscan Lodge, No. 1027, E.C. Acting Junior Deacon, Bro. T.G. Downey, St. John's Lodge, No. 34, U.S.A. [probably of Baltimore, Maryland] Acting Inner Guard, and Bros. G. Von Mollendorff, Germania Lodge, G.C. G.W. Collins, St. John's Lodge, No. 175, S.C. J.J. Hatch, Ionic Lodge, No. 1781, E.C., J.D. Addicks Ancient Landmark, Mass. Const., W. Swain, Ancient Landmark, and Tsung Lai Shun of Hampden Lodge, Massachusetts Constitution,\n\nThis is the only reference in the book to Bro Tsung, and additional information has been sought. Bro Tsung is the first master mason of Chinese race known to have lived in China.\n\nReprinted with permission from Chater-Cosmo Transactions (1980 vol. 2). See also Carl Smith, \"Chan Lai-sun and his family: a 19th century China coast family\", JHKBRAS 14 (1974). - Hon. Ed.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m",
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    },
    {
        "id": 209771,
        "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": 30,
        "title": "RAS-1983",
        "content_text": "There are at the present time:\n\n(a) So Kon Po Cottage Resettlement Area — this comprises Wesley Village (Methodist Church of Hong Kong with the Hong Kong Government's Housing Department) and other adjoining areas under the sole charge of Housing Department. Already housing 1,700 persons in 1955, at their peak (1966) the authorized population of these areas was around 3,000 persons. Wesley Village, built in 1954, now has only 52 houses with about 240 residents.\n\nThe Cottage Areas mostly dated from the early 1950s and preceded the multi-storey resettlement estates that, in turn, have been superseded by the modern, comprehensively planned low-cost public housing estate complexes. Religious and community bodies assisted with the provision of cottages and amenities. Wesley Village is one of the last remaining examples.\n\n(b) The Confucian Middle School a privately funded establishment exemplifying the Confucian ethic with its emphasis on human relationships and the preservation of a strong ethical (moral) element in education and social conduct. The school stands in the grounds of the Confucius Hall of Hong Kong (1935). Interesting and valuable information on the background and history of this and related Confucian organisations in Hong Kong is contained at pp 10-13 of The Journal of Confucius, Vol. 2, October 1983.\n\n(c) The Race Course Fire Victims' Memorial — a granite-built terrace with two pavilions and a large memorial, exemplifying the Buddhist concern with easing life in purgatory and the hereafter through commemoration and the performance of rites to ease unquiet spirits of persons who had died in accidental circumstances. This Memorial is built in an area still called \"Coffee Gardens\" (咖啡園), after a nineteenth-century coffee plantation on the site.\n\nPage 30\n\nPage 31",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v",
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    },
    {
        "id": 212227,
        "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": 169,
        "title": "RAS-1990",
        "content_text": "146\n\nJOHN FRYER'S EARLY YEARS IN CHINA: II. First Impressions of Hong Kong and the Chinese People\n\nFRED DAGENAIS*\n\nUpon his arrival in Hong Kong at the end of July 1861, John Fryer (1838-1927) went to work with great vigour. He quickly provided a description of his voyage from England to Hong Kong by sailing ship in the form of a letter to be circulated among family and friends in England. Within two weeks of his arrival he wrote a second letter in which he recorded his impressions of Hong Kong and its inhabitants, and of St. Paul's College, where he was to superintend under Church Missionary Society sponsorship. Fryer debarked from the Prince Alfred on July 30, 1861, celebrated his 23rd birthday on August 6th, and completed his \"Impressions\" letter sometime around August 13th.\n\nJohn Fryer was born at Hythe, Kent, England, August 6, 1839. His father, the Reverend John Fryer, was a Dissident itinerant preacher of more-or-less Methodist persuasion; his mother, Mary Wiles Fryer, at different times operated a school and was proprietress of a small shop. Fryer had trained at Highbury Training College, London, where he prepared to become a schoolmaster. He had the model of his mother when she conducted a school at Hythe, and as a teenager had gained experience teaching alongside his mother at a school in Bristol. According to the hagiography surrounding Fryer, the principalship of St. Paul's College was offered to the ranking member of Fryer's class at Highbury. Fryer ranked second, but the rival opted for a different position and thus Fryer was launched on his career in China, **though for him, too, it was a second choice**.\n\n+2\n\nDetails on the course of events leading to Fryer's selection by the Church Missionary Society and his appointment as principal of St. Paul's College, are not known. While at Highbury Training College Fryer came into contact with the Reverend Charles R. Alford. Alford, who is often referred to as \"Bobby\" in Fryer's letters, was Principal of\n\n* Center for Chinese Studies, University of California, Berkeley.\n\nEditor's Note. This is the second of three accounts of Hong Kong and its environs by John Fryer to be published in the Journal. Please see the Editor's Note at p. 252 of Vol. 29 of the Journal.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299",
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    {
        "id": 212727,
        "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-1992",
        "page_number": 36,
        "title": "RAS-1992",
        "content_text": "21\n\nIn 1896 when describing various secret societies Mesny, as an aside wrote 'I'm of the ritualist sect, Tsai-li Chiao [sic] #, a secret political society3, the members of which bind themselves to abstain from eating flesh of oxen, goats and sheep; from drinking wine and all other intoxicating liquors; from smoking opium, tobacco and all other such ingredients in any form. The ritualists usually wear a white girdle, but abstain from wearing anything red or green. This society is now [1896] very strongly rooted in Northern China. It has a temple or hall in Shanghai, with a priest or master, who initiates members after several severe trials and approbation in secret. Candidates for membership in this society have to undergo very severe trials for steadfastness and fidelity before they are considered fit for initiation.\" He refers to members of the society as 'they' without once referring to his own membership again nor does he ever refer to the society or his membership elsewhere.\n\nConsidering the distances he covered in central China and the era he lived in it would seem amazing that he did not die young, as did his brother in Hankow at the age of 39. He lived to the ripe old age of 77, was described in his last year as walking briskly, with clear eyes, fair complexion and tinted like a winter apple, and although we do not know what he died of, 1919 was in the middle of the great world influenza epidemic.\n\nReligion\n\nIt has to be borne in mind that he was living and writing during a period of incipient reform, with Chinese imperial die-hards fighting back against increasing foreign influence which they saw mostly manifest in missionary activity. Chinese officials and for that matter Chinese peasants too were unable to differentiate between Christian sects. Mesny's only criticisms of Christians were for Roman Catholic priests who had, he claimed, set their converts against non-Catholics of all kinds, revealed by their use of abusive terms for non-Catholic Christians. As this was a common complaint, and one which was reciprocated equally strongly by Catholics, Mesny would appear simply to be voicing popular British and American expatriate views of the day.\n\nMesny came from a Wesleyan Methodist background and both he and his brother in Hankow had some links with the Wesleyan Methodist missionaries in Hankow, especially with David Hill, Mesny was also a Free Mason of long standing.",
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    {
        "id": 212905,
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        "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-1992",
        "page_number": 214,
        "title": "RAS-1992",
        "content_text": "199\n\nGROWING UP IN CHINA:\n\nLECTURE TO THE ROYAL ASIATIC SOCIETY, HONG KONG BRANCH, 14 MAY, 1993\n\nDENIS BRAY\n\nIt is quite a challenge to compose a talk on the first 13 years of your life when there are practically no books to consult and friends from those days are scattered or gone. To the challenge is added an audience much more knowledgeable than I on the history of the area. I think I can only get away with it because nobody can check on much that I have to say. As I do not speak Putonghua or write Pinyin I am going to stick to spellings for place names used in the thirties and Cantonese for local names.\n\nThere are some references. There are three books of reference on the China Inland Mission School at Chefoo. Two are written by students who went there long before I did. They are Mrs Jean Moore and Dr. Gren Wedderburn. A full history of the school from start to finish has been written by Gordon Martin who was classics teacher when I was there and who was one of the longest serving teachers the school had. I am sure that the Methodist Missionary Society in London has copious records on the mission in Fatshan and South China.\n\nI Was Born\n\nI did not start life in China but in Hong Kong — at the Matilda Hospital in fact. My father was working in the Methodist Mission in Fatshan at the time, running Wah Ying School. This school was founded in 1913 near to a hospital, also run by the mission, which was founded in 1881. The hospital, now known officially as the Number One People's Hospital, but spoken of as the Chun Do Yi Yuen, or Methodist Hospital, celebrated its 111th anniversary last year. The school, now known as the Number One Middle School but spoken of still as Wah Ying, will celebrate its 90th anniversary in December this year.\n\nJanuary 1926 towards the end of the General Strike, when all Chinese were urged to boycott any form of service for foreigners, was accompanied by incidents of unrest in China and in Hong Kong itself. It was no time for a pregnant woman to remain in China unless it was...",
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    {
        "id": 212916,
        "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-1992",
        "page_number": 225,
        "title": "RAS-1992",
        "content_text": "210\n\nthe day we would be off to the beach annex of the Chefoo Club where there were rowing boats and canoes. From nine in the morning till lunch time and all afternoon a crowd of us were in and out of the water, rowing out to the raft which was a converted junk with diving boards. I got so brown that summer that the mark of the swimming trunks was still visible at Christmas time!\n\nHolidays at Home\n\nA great part of school life was the holidays at home. Home at this time was in Tung Shan Terrace off Stubbs Road, when my father was building the Chinese Methodist Church in Wanchai—the triangular red brick building at the junction of Hennessy Road and Johnston Road.* This was home not in a flat but a three-story house, with a garden overlooking Happy Valley. At the back we had access to Bowen Road which was a safe place to play as there were no motor vehicles. Those holidays I remember chiefly for rambles up to Sir Cecil's Ride and a major hike over to Tytam from Wong Nei Chong Gap. And we went to a school pantomime at the Central British School (now King George V School) where the bad guy called himself “ZBW my middle name is trouble you\" ZBW being the embryo Radio Television Hong Kong. We had our first family car here, an Austin Seven with a folding roof and went for picnics to the beaches at Repulse Bay and Big Wave Bay, and at Stanley where a new prison was being built. Although it was winter in Hong Kong the climate was comfortable for us from the north and we had no hesitation in swimming.\n\n—\n\nOur journeys home in the winter holidays were considerable undertakings. Of course there was no air travel nor was rail travel possible. Instead we went by sea on the B. & S. ships of the China Navigation Line. These were coasters of about 7,000 tons which made their way up and down the China coast carrying cargoes of all sorts, a small number of passengers in cabins and a much larger number of deck passengers. Sometimes we were able to get a ship that went all the way from Chefoo to Hong Kong but often we had to get off in Shanghai and wait in the China Inland Mission hostel for a suitable connection. Some luckless schoolmaster had to accompany some twenty or so children more as far as Shanghai on these journeys. They were carefree days and I have wondered how we all survived. We would sit up on the taffrail undeterred by the possibility of toppling over into the sea. I remember getting into frightful trouble from practising throwing a penknife into the cabin bulkhead. In the ports we watched\n\n*Since demolished [Editor]\n\n—\n\nPage 225\n\nPage 226",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt",
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    {
        "id": 213806,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1996",
        "page_number": 158,
        "title": "RAS-1996",
        "content_text": "130\n\nThis third letter is to be found in manuscript form among the Fryer papers in The Bancroft Library, papers which Fryer deposited prior to his death in 1928, papers which he was selective about preserving. It is an essay no doubt written for \"home\" consumption, but in its holograph form is without salutation or signature. Creases in the holograph suggest that it was mailed; perhaps it was accompanied by a \"covering\" letter which has not survived. The manuscript consists of six large pages with two columns per page, tightly penned, each page completely and neatly filled with writing and numbered, clearly the product of much reflection, control and effort. The manuscript has the title \"Account of Three days excursion on the Mainland of China.\" Many years later, perhaps after the typewriter became available, Fryer added the date “1862” in pencil. Other manuscripts in the collection have been annotated with a similar blunt pencil, probably prior to typing. The date was in error as the excursion could not have taken place before 1863, as will be described in a footnote that accompanies the \"letter\" below.\n\nFryer's origin was quite humble; his father was a Dissident itinerant Methodist preacher who appears to have had trouble finding his place in the society of Kent, his mother was a sometime school teacher and proprietress of a shop. Fryer was ambitious and was what we now call \"upwardly mobile.” In this letter we find Fryer at age 23 and well on his way to becoming an accepted China hand. He is invited by the already prominent German missionary Rudolf Lechler, who had arrived in China in 1847 to represent the Basel Mission, to join a party which includes three other substantial Englishmen. Lechler had worked in Kwangtung (Guangdong) among the Hakka peoples, had established a reputation for having \"gone native,” living in a Chinese house, wearing Chinese attire and probably a queue. The party included the Rev. Thomas Stringer of the Church Missionary Society and who had only recently arrived in Hong Kong, the Rev. John Irwin the Colonial Chaplain since 1855, and one \"Captn Drummond of the 99th”. During the excursion, Fryer, the youngest of the party, is at ease in this company and appears to be well on his way to becoming accepted by the establishment. He apparently has no trouble socializing, sharing meals, rooms, yarns and jokes, and doing a bit of pheasant shooting with his fellow excursionists.\n\nLittle is known of Fryer's two years at St. Paul's College other",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt",
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    },
    {
        "id": 213860,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1996",
        "page_number": 212,
        "title": "RAS-1996",
        "content_text": "186\n\nteachers) of all Christian (Protestant) secondary schools, to gather up-to-date information regarding their respective views on church involvement in education, and to compare to see if there are any marked variations among the different denominations. The findings from the questionnaires were further examined to analyze the relationship between the perceptions of involvement in education and other educational concerns such as 'the employment of Christian teachers in schools', 'the relationship between school and the sponsoring church', 'the aims of setting Religious Education or Biblical Knowledge as a school subject' and 'the organization of religious activities in schools'. The survey was undertaken by post. A total of 299 questionnaires were sent out and 164 copies returned. The return rate was 55%. All the information obtained was put into a computer for detailed analysis.\n\nThe second part of the study was a literature review. Materials about church involvement in education from publications of the various denominations were collected and reviewed so as to see if there are any unique denominational viewpoints on the objectives and ideals of church involvement in education. The target groups are limited to the six denominations which have set up most of the church schools in Hong Kong, viz: the Sheng Kung Hui, the Church of Christ in China, the Lutheran Church, the Tsung Tsin (Basel) Mission, the Methodist Church and the Baptist Convention.\n\nThe findings of this literature review show that there are in fact significant differences in the objectives of involvement in education among the various denominations. These findings are in accordance with the data obtained from the questionnaire survey, and they also confirm that the interviewees have enough representative status.\n\n2\n\nFindings and Discussion*\n\nThe findings obtained from ANOVA (Analysis of Variance) and T-test both confirm that there are significant differences in the perceptions of objectives and ideals of church involvement in education amongst the various denominations.\n\nTable 1 reveals that the Sheng Kung Hui has the highest percentage in the column 'regard education as very important' (40%). Although the percentage in 'regard education as quite important' is lower, it has",
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    {
        "id": 213861,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1996",
        "page_number": 213,
        "title": "RAS-1996",
        "content_text": "187\n\na stronger preference on the importance of education (with a total of 51.11%). The Hong Kong Council of the Church of Christ in China has also a high percentage in the columns ‘regard education as very important' and 'regard education as quite important' (32.26% in each column). Only one interviewee belongs to 'regard evangelization as quite important'. So, comparatively speaking the Church of Christ in China is the denomination which lays the greatest emphasis on education as its prime objective. The figures also reveal that 60% of the interviewees from the Baptist Convention are under the columns, 'regard education as very important' and 'regard education as quite important'. There is only one who belongs to 'regard evangelization as quite important'. The Baptist is therefore the second denomination which puts most emphasis on education. On the other hand, the Methodist Church is the only denomination which has more members under the columns ‘regard evangelization as important' than those who belong to 'regard education as important'. (The percentages are 57.15% and 42.85% respectively). It is therefore a denomination which shows a preference for evangelization. The Lutheran Church obtains the highest percentage in the column 'regard evangelization as quite important' (with 42.86%, whereas the overall percentage in this column reads only 9.79%). Hence, the Lutheran Church is the denomination which puts the greatest emphasis on evangelization in running schools.\n\nTable 2 shows a comparison of priorities given by the various denominations on the objectives in running church schools. On the whole, the first priority is given to ‘education for the whole person' (with a mean score of 1.2378). 'Evangelization' comes second (the mean score is 2.27), followed by 'service to the society' (3.18) and 'providing Christian nurture among students' (3.31). Among the various rankings, the Lutheran Church stands out in setting \"evangelization' as the first priority (the mean is 1.43, whereas the scores of the other denominations all read 2 or above), suggesting a remarkable difference when compared with the other denominations. Similarly, the Methodist Church also shows a marked difference from the other denominations in ranking 'providing Christian nurture among students' as the first priority. (The mean score is 2.57, whereas the scores of the other denominations all read 3 or above). These differences suggest that there is an outstanding emphasis on the objectives of involvement in education upheld by the Lutheran Church and the Methodist Church.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt",
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    },
    {
        "id": 213864,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1996",
        "page_number": 216,
        "title": "RAS-1996",
        "content_text": "190\n\nmost denomination which puts much emphasis on evangelization. From the publications of the church, it is learned that a \"Teachers and Students for Christ Campaign\" was started in all Lutheran schools in 1983. The schools are now taken as bases for evangelization work reaching students for God.\n\nThe Methodist Church also regards evangelization as an important objective of involvement in education. A special feature of this denomination is that it equates Christian education (education in church schools) with Christian nurture, and Biblical references are frequently used in their writings and discussions about school education. Issues on 'human nature', 'human growth', 'education', etc. are viewed through a Biblical perspective. The data from the questionnaire survey reveals that the Methodist Church has a strong inclination towards 'providing Christian nurture among students' as the top priority (Refer to Table 2).\n\nLiterature from the Baptist Convention shows that the Baptist Church regards education as very important, yet she has not neglected evangelistic work in schools. The Baptist Church is able to maintain a balance of the two (education vs. evangelization) when compared with the other denominations. The Baptist Church has a virtuous tradition of 'democracy and freedom'. They therefore highly respect the freedom of the students. Although they regard evangelistic work in schools as important, they never impose religious beliefs on students. On the other hand, they can infuse the Christian faith into their educational ideals. The survey reveals that the Baptist Church regards education as very important and she comes second in ranking 'education for the whole person' as the top priority for educational ideals (Refer to Table 2).\n\nThe perception of supervisors, principals, and panel chairmen (or teachers) on church involvement in education does not vary much. Table 3 shows that supervisors, principals, and teachers were mostly under the column 'regard both as important', with the percentage 38.46%, 33.87%, and 35.29%, respectively. The second largest group of teachers belongs to 'regard education as quite important' (25%). Besides, there is a remarkably high percentage of supervisors who belong to 'regard evangelization as very important'. The percentage is 15.38%, whereas the overall percentage under the column reads only 4.9%.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt",
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    },
    {
        "id": 213866,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1996",
        "page_number": 218,
        "title": "RAS-1996",
        "content_text": "192\n\nTable 1: No. of Counts and Percentage of the Various Denominations' Inclined Objectives of Involvement in Education\n\n  \n    Regard Education as\n    Extremely Important\n    Regard Evangelization as\n  \n  \n    \n    Extremely Important\n    Very Important\n    Quite Important\n    Extremely Important\n    Very Important\n    Quite Important\n  \n  \n    Sheng Kung Hui\n    18\n    4\n    16\n    4\n    2\n    0\n  \n  \n    \n    22%\n    4.44%\n    40%\n    8.89%\n    35.56%\n    4.44%\n    0\n  \n  \n    Hong Kong Council of CCC\n    1\n    10\n    10\n    9\n    0\n    0\n  \n  \n    \n    3.23%\n    32.26%\n    32.26%\n    29.03%\n    32.3%\n    0\n    0\n  \n  \n    Lutheran Church\n    0\n    0\n    3\n    1\n    3\n    0\n    0\n  \n  \n    \n    0\n    42.86%\n    14.29%\n    42.86%\n    0\n    0\n  \n  \n    Methodist Church\n    0\n    1\n    2\n    0\n    2\n    1\n    1\n  \n  \n    \n    0\n    14.29%\n    28.57%\n    0\n    28.57%\n    14.29%\n    14.29%\n  \n  \n    Tsung Tsin Mission\n    1\n    0\n    3\n    1\n    0\n    0\n    0\n  \n  \n    \n    20%\n    0\n    60%\n    20%\n    0\n    0\n    0\n  \n  \n    Baptist Convention\n    0\n    3\n    3\n    3\n    1\n    0\n    0\n  \n  \n    \n    0\n    30%\n    30%\n    30%\n    10%\n    0\n    0\n  \n  \n    Others\n    0\n    6\n    6\n    1\n    3\n    3\n    2\n  \n  \n    \n    15.79%\n    15.79%\n    47.37%\n    7.89%\n    7.89%\n    5.26%\n  \n\nTable 2: Rankings and Mean Scores of the Various Denominations' Preference in the Objects of Involvement in\n\n  \n    Service to the Society\n    Education for the Whole Person\n    Evangelization\n    Providing Christian Nurture among Students\n  \n  \n    Hong Kong Council of CCC (2.90)\n    Hong Kong Council of CCC (3.06)\n    Baptist Convention\n    Sheng Kung Hui (3.02)\n  \n  \n    Sheng Kung Hui (3.02)\n    Baptist Convention (3.10)\n    Sheng Kung Hui\n    Tsung Tsin Mission (3.00)\n  \n  \n    Baptist Convention\n    Sheng Kung Hui (3.34)\n    Methodist Church\n    Others (3.10)\n  \n  \n    Education\n    Lutheran Church (3.43)\n    Tsung Tsin Mission (3.40)\n    Lutheran Church (3.34)\n  \n  \n    Methodist Church\n    Methodist Church (3.43)\n    Others (3.50)\n    Methodist Church (3.43)\n  \n  \n    Lutheran Church (3.57)\n    Tsung Tsin Mission (3.60)\n    Hong Kong Council of CCC (3.61)\n    Hong Kong Council of CCC (3.57)\n  \n  \n    Tsung Tsin Mission (3.60)\n    Others (3.61)\n    Lutheran Church (3.71)\n    Baptist Convention (3.60)\n  \n  \n    Others (3.60)\n    \n    Methodist Church (2.43)\n    \n  \n  \n    \n    \n    Sheng Kung Hui (2.57)\n    \n  \n  \n    \n    \n    Tsung Tsin Mission (2.20)\n    \n  \n  \n    \n    \n    Baptist Convention (2.20)",
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    {
        "id": 213868,
        "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-1996",
        "page_number": 220,
        "title": "RAS-1996",
        "content_text": "194\n\nInvolvement in Education in Hong Kong (Theology Division, Chung Chi College, The Chinese University of Hong Kong, March 1988)\n\nJ\n\nRefer also to figures in Table 2\n\n4\n\nFor details, see ibid Chapter 3, Part II\n\n2\n\nSee, Wang, Peter 'The Church in Hong Kong in the 80s', in Message, January 1981 (Hong Kong Christian Council), p 2\n\n7 See WH Yu. 'A Brief History of the Tsung Tsin Church (An Abstract)' in Tsung Tsin Bulletin. Issue No 42, 23rd March, 1987\n\n*For details, see Ng, op cit, Chapter 3. Part III\n\n+7\n\nSee ibid Chapter 3, Part II\n\n4\n\nFor example, see L H Leung, 'What is Christian Education?' in The Methodist Church Education Sunday Special Issue (1982), P1, and TS Chow, 'Christian Education: Education for the Whole Person' in The Methodist Church Bulletin, Issue No 22, 15th August, 1983 P3\n\nFor relevant discussion, see Ng, op cit, Chapter 3, Part II\n\n5\n\nFor details, see ibid. Chapter 3. Part II\n\n6\n\n12 For details, see ibid. Chapter 2",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt",
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    },
    {
        "id": 216057,
        "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": 356,
        "title": "RAS-2002",
        "content_text": "290\n\na chapel where they stationed an evangelist. By the turn of the century Zhenjiang had become an important Protestant missionary centre in its own right, with adequate missionary cover and the accessories for Mission work including a women's hospital, a girls' school and the large and well-organised men's college of the Methodist Episcopal Mission. China Inland Mission had by this time also opened a station in the city as well as their own hospital,\n\n4\n\nAspects of life which today sound strange were not uncommon, such as the missionary in Yangzhou, immediately across the wide Yangzi from Zhenjiang, having to cross the river with his bride for the civil ceremony at the nearest consulate, in Zhenjiang, before ferrying her back to their future home.\n\nDuring the 1860s and 1870s, the great famine in the Yellow River and Yangzi basins and the anti-missionary troubles across China, Hudson Taylor, who had founded the China Inland Mission in 1865, travelled widely encouraging his workers and authorising the expenditure of funds on orphanages and relief. In mid-March of 1877 he stopped over in Zhenjiang for a month, during which time a fire which had devoured houses all around the Mission premises had stopped short of the Mission, merely scorching one of its window frames.\n\nGunboat diplomacy was part of life on the 19th century Yangzi with recalcitrant mandarins being brought to heel when, for example, they ignored the cries for help of foreigners under attack from mobs or even encouraged such violence either openly or tacitly. In October 1868 a major confrontation in Yangzhou, the city immediately across the Yangzi from Zhenjiang, involved a large crowd of uncontrolled rioters bent on killing foreigners. They attacked the home of Hudson Taylor and his family, injuring several members of the China Inland Mission. HMS Rinaldo, a British gunboat, arrived and under its guns, the Viceroy in Nanjing agreed to terms demanded by the British Consul, Medhurst. However, the Rinaldo's captain fell ill and the gunboat had to be withdrawn. The Viceroy promptly repudiated the terms he had agreed and a further force of four Royal Navy vessels had to be sent to exert military pressure once more upon the Viceroy. Terms were again dictated and once more agreed. Meanwhile Hudson Taylor and his family had been accommodated in the home of the British Consul in Zhenjiang.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt",
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    },
    {
        "id": 216059,
        "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": 358,
        "title": "RAS-2002",
        "content_text": "292\n\nwas buried there beside his first wife in the Zhenjiang cemetery when he died in Changsha a mere two months later. By the late forties, the cemetery had disappeared beneath industrial buildings.\n\nThere was quite a scandal about the Methodist chapel in about 1907 when, during an evening service, the whole congregation started to wriggle and scratch themselves. Many left hurriedly, and the preacher was almost alone when the service ended. It was then discovered that the Chinese caretaker had turned the place into a paying doss-house for coolies and beggars, and every pew was crawling with bedbugs and lice.\n\nMesny's Involvement with Zhenjiang 1863/5\n\nNow to an entirely different slant on activities within Zhenjiang. William Mesny was a Jerseyman who ran away from home in 1854 at the age of 12 and arrived in China in 1860. His autobiographical writings describe scenes from his diverse and exciting career in China from his earliest days as a lowly gaoler in Hong Kong, through his sailing days as a master on a small Yangzi trader, his time as an Imperial Customs Tide-waiter in Hankou, to the peak of his career serving with the Chinese Sichuan Provincial Green Standard army, ending up as a brevet Lieutenant-General. From there on, he was a self-appointed adviser to senior Chinese officials, travelling far and wide throughout China, and ending his days as an impoverished 'poor white' first in Shanghai and towards the end in Hankou, where he died in 1919. Although he had little to do with Zhenjiang itself during his time on the Yangzi, he was involved with others who had.29\n\nMesny, writing about his time on the Yangzi, first as a youth commanding a lorcha and then as a Customs Officer with the Chinese Imperial Customs, explained that on his first trip up the River, the comparatively short journey on from Zhenjiang to Nanjing took five hours with a call at Shi'er Wei, an important salt town on the northern bank of the river. An hour and a half before reaching Nanjing, ships would pass the Third Fort guarding the narrow defile under Guanyin Shan. It was there that in April 1862, Mesny was wounded and captured by a fleet of Imperial gunboats whose role it was to stop supplies of all kinds reaching the Taiping rebels. Mesny was sailing for Hankou from Shanghai with a full legal cargo, but to the Imperial gunboats, the 'Imps' as they were referred to by westerners, all vessels were fair game. Mesny",
        "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278",
        "rank": 0
    }
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