[
    {
        "id": 206716,
        "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-1972",
        "page_number": 264,
        "title": "RAS-1972",
        "content_text": "Plate 23. In a Hakka temple in Chemor in North Malaya, Tai Sui holding a bell on an altar together with one of the Lohan, the Chinese Lohan who subdues dragons, and with Chi Kung, the monk,\n\nPlate 24. Images of T'ai Sui amidst others of Kuan Yin. Milafu. Monkey and an unidentified male deity in a Cantonese temple in Singapore, 1967.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h",
        "rank": 0
    },
    {
        "id": 208899,
        "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": 61,
        "title": "RAS-1980",
        "content_text": "CHINESE MONASTERIES, TEMPLES, SHRINES, ALTARS\n\n33\n\n14 Because of the exorbitant rents for such accommodation, temples in shop houses and flats in Hong Kong are few and far between. In Singapore and Malaysia, temples in shop houses are very common indeed, though they are becoming less so as the years pass and rents in urban areas rapidly rise.\n\n15 Occasionally such a temple may be a converted private house, as in the many examples in Lo Wai village, Tsuen Wan, but more often it is a purpose-built but inexpensive hut.\n\n18 Temples containing images of the Buddhist deities Di Zang Wang, Milofu, and Guan Yin are not necessarily specifically Buddhist, as all three of these deities nowadays are also extremely popular deities in folk religion temples.\n\n17 Mahayana is Northern Buddhism and Theravada or Hinayana is Southern Buddhism.\n\n18 \"Illegal\" is a Hong Kong term for buildings which have been built on Crown Land often by squatters without Government land control or planning permission, but which have been permitted to remain standing under sufferance. In practice, they are temporary structures put up without permission, occasionally ramshackle though more often they are well-built timber, weather-board, and corrugated iron buildings, clean and well-proportioned. (Illustration 17). Some have stood for such a length of time as to have been gradually converted to concrete and brick. All are labelled on the side in rough daubs of paint with the bureaucratic abbreviations and digits prefixed by \"TEM\" (= temporary) affixed by squatter control staff of the Housing Department.\n\n19 Demons are well known to Chinese to be unable to go around corners and must travel in straight lines, hence these inner doors to prevent the demons from entering the temple. The inner doors originally were opened exclusively for influential people.\n\n20 See also James Hayes' information at JHKBRAS 6 (1966): 129-130.\n\n21 In overseas Chinese areas, this kind of large street shrine is still very common and, in Singapore alone, some four to five hundred exist in all kinds of nooks and crannies. For a Hong Kong example, see JHKBRAS 14 (1974): 203.\n\n22 Chu is one of the 28 Constellations (= xiu).\n\n** See pp. 111-113 of the Hong Kong Government's publication Rural Architecture in Hong Kong (1979) for this pagoda.\n\n24 In Imperial times, such masts were always to be seen outside the local magistrate's yamen.\n\n25 Chinese bells have no internal tongue clapper, being tolled by an external blow with a wooden mallet.\n\n26 For the Evacuation of the Coast, see Lo Hsiang-lin and others, Hong Kong and its External Communications before 1842 (Hong Kong, 1963) Chapter VI.\n\n27 For background, see Jen Yu-wen's article \"The Southern Sung stone-engraving at North Fu-t'ang\" in JHKBRAS 5 (1965): 65-68.\n\n28 Government action is through the Chinese Temples Committee, serviced by the Trust Funds Section of the Home Affairs Department.\n\n29 Temples according to this Ordinance include Miao (廟), Si (寺), Buddhist and Daoist monasteries, Guan (觀) and Dao Yuan (道院), and nunneries An (庵).",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207",
        "rank": 0
    },
    {
        "id": 211735,
        "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": 150,
        "title": "RAS-1989",
        "content_text": "125\n\nhillslope at the back and sides.\n\nstone\n\nAs far as can be ascertained, the walls of the nunnery are throughout either of blue brick or of heavily plastered stone rubble, on footings of the standard building technique in the region. The roofs are of tile laid single thickness on beams supported directly by the walls. The only windows are very small (about one foot square) openings with bars and wooden shutters in the front face in the second and fourth sections, and the side wall of the fourth section, and two tiny single-brick openings, in the front wall of the second section, and the side wall of the fourth section.\n\nThe main temple hall is the third section. The main entrance to the nunnery is here, at the top of a shallow flight of steps. The double-leaved door opens into an Entrance Hall bare of all furniture except for the brick spirit-screen wall, with the altar to Wai To (卫道), the Defender of the Way, against its inner face. The Entrance Hall opens out into the Tin Tseng, which is mostly filled with the large brick paper-burner, and the steps up to the upper level. Above the steps is the Main Hall, with the altar against the back wall, and with a large offering table in front. The altar is to Kwun Yam, and has statues of the Lord Buddha (Sakyamuni), and the King of Hell (Ti Ts'ang Wang, 地藏王), as well as of Kwun Yam on it. To either side of the main altar are very small subordinate altars, where the tablets commemorating certain deceased monks are kept. In front of the main cult statues are five small images: two are unidentified, the others are of Milofu, Shan Ts'ai (善财), and Yũ Nũ (玉女). Below the altar is the usual shrine to the spirits of the Five Directions (五方).*\n\nTo the left of the Main Hall as you look at it from the entrance, i.e., at the back of the second section of the building, is the Side Hall, containing an altar to the Earth God (To Tei, 土地). This Side Hall has no Tin Tseng or windows, and is in consequence rather dark, being lit only by the light coming in from the arch which links this Hall with the Main Hall. The nunnery is now in a very run-down state, and it is not clear what furnishings were originally in this Hall: presumably there was an offering table of some sort in front of the altar. This Side Hall contains the inscription commemorating the rebuilding of the nunnery in 1868.\n\n* I am indebted to Mr. Keith G. Stevens for identification of the deities worshipped in the nunnery.\n\nPage 150\nPage 151",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h",
        "rank": 0
    }
]