[
    {
        "id": 204306,
        "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-1961",
        "page_number": 74,
        "title": "RAS-1961",
        "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\n70\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n(P'u-hsien), and Avalokitesvara (Kuan-yin). Only certain Buddhas of the Tantric Sect, such as Cundi (Chun-t'i) and Vairocana (P'i-lu-chê-na) are mentioned as \"saints from the West\"; but even these are given Taoist-sounding titles like tao-jên. In this way, the mainly Taoist framework of the novel is preserved. This amalgamation of Buddhist and Taoist deities is highly interesting and may have influenced actual religious practice in China. The practice of worshipping Taoist gods side by side with Buddhas and Bodhisattvas seems to have started after the publication of the novel, for in earlier Taoist literature we find no Buddhist deities mentioned among Taoist gods. For instance, in the Yün-chi ch'i-ch'ien, chüan 103, we find an account of the Taoist pantheon as it was in the eleventh century, which contained no Buddhist deities or fictional gods. But after the sixteenth and seventeenth centuries, various Taoist gods mentioned in the novel came to be worshipped together with Buddhist ones. What is more, most of the temples which apparently first adopted such practice were situated in northern Kiangsu, near Hsinghua, the native district of Lu, the author of the novel. It is therefore not unreasonable to suggest that the novel influenced the composition of the Chinese pantheon and contributed to the amalgamation of Buddhist and Taoist gods in popular belief.\n\nThe amalgamation of Buddhist and Taoist gods seems to have been achieved purposely by the author of the Fêng-shên. As a concrete illustration, I propose to describe how Vaisravana (P'i-sha-mên Tien-wang), one of the Four Heavenly Kings in Buddhist belief, and his third son Nata (Na-cha or No-cha), became important characters in this novel. Vaisravana was of course an Indian god, but during the T'ang and Sung periods he became identified with the Chinese general of the T'ang dynasty, Li Ching. But stories about him were disconnected before the novel Fêng-shên Yen-i was compiled. In various prompt-books which existed before the novel, such as the Nan-yu-chi (\"Prince Hua-kuang or The Voyage to the South\") and the Hsi-yu-chi (“Pilgrimage to the West”, the prototype of the famous novel of the same name) in the Ssu-yu-chi (\"The Four Travels\"), there were already stories about this god and his son. But in the hands of the author of the Fêng-shen these fragmentary and disconnected stories were reorganized and transformed into a vivid tale which can almost stand on its own as an interesting story apart from the whole\n\n* For illustrations of some of these temples, such as the Kuang Fu Monastery in Tai-hsing, Yangchow, and the Tu Tien Temple in Hai-men, Kiangsu, see Père Henri Dore, Recherches sur les superstitions en Chine, (10 vols., Shanghai, 1913-38), Bk. 9, Pt. 2, in Vol. 6.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt",
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    {
        "id": 204313,
        "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-1961",
        "page_number": 81,
        "title": "RAS-1961",
        "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n77\n\nprobably the pagoda was a mistake for the parasol originally held by Vaisravana, as stated in the Ekottarik-agamas (增一含經):\n\nThe heavenly king Vaisravana held in his hand a parasol of the seven treasures (七寶) over the Tathagata in the air to protect the Tathagata from dust and soil,15\n\nBut since the circulation of the Tantric sutras was more or less encouraged by the authorities in the Tang dynasty, the public accepted that legend without scepticism.\" According to a Tantric text, Nata (No-cha 哪吒) is the third son of Vaisravana, who attends his father and holds the pagoda with both hands. But on the twenty-first day of every month, when the son is charged to go on some mission, so that they have to separate, Nata gives the pagoda to his father. This is not at all a thrilling story and there is no combat. The author of the Fêng-shên Yen-i created his own story of No-cha, the third son of Li Ching, based upon his profound knowledge of religious beliefs and popular literature, and made No-cha one of the famous heroes in Chinese literature. In order to analyse the parts which are the creative work of the author and to explain from what sources some of his materials may have been taken, I divide the story of No-cha into several sections below.\n\n2. MU-CHA AND CHIN-CHA\n\nBefore the publication of the novel Feng-shên Yen-i and the prompt-book Ssu-yu-chi, No-cha's (哪吒) name was usually Na-cha (那吒) in many of the plays of the Yüan dynasty which preserved the original transliteration found in the Tantric sutras.17 In the Hsi-yu-chi (Ch.7), one of the \"Four Travels\", the second\n\nHi To P'in (TPE), 30, Ekottarikagamas, chian 22, The Tripitaka in Chinese.\n\n10 In the year A.D. 838 (3rd year of K'ai Chiêng), on the 15th day of the 12th month, Lu Hung-chêng (盧弘正) wrote an inscription for the image of Vaisravana in the Hsing-t'ang Monastery (興唐寺) describing him as \"having a sabre in his right hand, and in the left hand a pagoda.\" cf. Ku-chin T'u-shu Chi-ch'êng, Shên-I Tien, chian 91.\n\n27 In Yang Ching-hsien's Yang San-tsang Hsi-tien Ch'ü-ching, Scene 8, “Nacha San Tai-tzu\" (哪吒三太子); anonymous play Menglich Na-cha San Pien-hua (孟麗哪吒三變換) in the Ku-pên Yüan Ming Tsa-chü\n\n*Z9M) edited by Wang Chi-lieh (王季烈), Shanghai, Commercial Press Ltd., 1941; anonymous play Ting-ting Tang-tang P’ên-êrh-kuei (丁丁當當甕兒鬼), Act 1, \"Hê-lien Na-cha\" (黑面哪吒), Act 2, \"Na-cha Fa\" (哪吒法), the last two are influenced by Tantric works. Besides, Na-cha (哪吒) appears in many plays of the Yuan dynasty, not to mention the tune called Nacha Ling (哪吒令).",
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    {
        "id": 204876,
        "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-1964",
        "page_number": 179,
        "title": "RAS-1964",
        "content_text": "154\n\nNOTES AND QUERIES\n\nheard in Hong Kong also before the Chinese, and the Chinese form in which they have come down to us is merely a disguise, just as the common modern Arabic effendi, borrowed from Turkish, conceals quite effectively the high Byzantine military title of Avthentis which is itself the same word as the English authentic; and just as the modern Cantonese abusive expression for an Indian Mo-lo-cha10 disguises the honourable title of Maharaja. And who, for another example, would identify the Malay title dato in its Cantonese form na-tuk? The task of a student of comparative language in identifying words borrowed from tangential cultures is often far from easy.\n\nNOTES\n\n1 'ama, (Arabic); 'âmâh, (Hebrew).\n\n2 a-mraah, §, meaning father's mother,\n\n3 Draaibhaano, A#, the head of a foreign business house,\n\n4 Fhaabwronq, #£. That this was once used only of foreigners' gardeners is hinted by the fact that the old term frynn-dheng HT was never so used. Nowadays all gardeners are called fhaahwrong.\n\n5 fhaann, ⭑.\n\n6 Fhukgin-saarng, #44.\n\n7 Gwuuradim,\n\nA.\n\n8 jribmroo-gwor, I#4. The San On Yuen Chi lists this as a native fruit and says it is so named because it is used by women in difficult pregnancies (anti-scorbutic?). But see note 12,\n\n+\n\n9 Irok-fhaah-sbaanq, ✯✯✯. The author of the San On Yuen Chi seems unaware that this plant was an importation, a fact he notes in several other cases.\n\n10 Mho-lho-chaa, 44%, originally Я% ·\n\n11 Nraabdhuk, **\n\n12 nrenqmbung, #. However there are some facts about the lemon which are not easy to reconcile. The Britannica says it is a hybrid one of whose parents is probably a lime; and the Sanskrit for a lime is nimbu which looks a nearer relative of the modern than the ancient Chinese form. The commonest pronunciation in Cantonese is Irammbung. Also see 8.\n\n13 sayyid, (Arabic).\n\n14 shihnhaai, # like Madame, strictly correct only for the wives of foreigners, but in Hong Kong used now for any married woman.\n\n15 sritrawy, $# \"Boss\", now used for all employers,\n\n16 srizae, # a \"house-boy\" in a foreign family, Often mistakenly written 事仔,\n\n17 Thih-thiw, NE.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt",
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    {
        "id": 205915,
        "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-1969",
        "page_number": 220,
        "title": "RAS-1969",
        "content_text": "да\n\n山鞍傷\n\nHun pint\n\nYoung ping\n\nSka kolm\n\nBrak kong na\n\nTuk kezé\n\nSai Kung\n\nTazu kang\n\nflo ring\n\nWang kiung au\n\nTai pa tami\n\nLing bu\n\n*\n\nTing og\n\nMangkung nh\n\nTai kang kaj.\n\nla jant\n\nLeng\n\ntan\n\n**\n\nNa\n\n*ỹ Thrang, sheung ka\n\nfrk bang\n\nan t'au cki“\n\nkang\n\nTo ka ping\n\nTak lam eking\n\nWang una chan\n\nTiu\n\n....\n\nH\n\nPlate 15. A full scale reproduction from the original San On Map of Mgr. Volonteri, showing part of the Sai Kung Peninsula in eastern San On district.\n\n(By courtesy of the Royal Geographical Society).",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt",
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    {
        "id": 206239,
        "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-1971",
        "page_number": 56,
        "title": "RAS-1971",
        "content_text": "50\n\nCHIU LING-YEONG\n\nand the Chinese authorities. However the State Secretary, Thomas F. Bayard, was very pleased with Tseng's friendly attitude to the United States in his article. Cf. Foreign Relations of the United States, 1887, No. 168, Bayard to Denby, May 7, 1887.\n\n* Ho Kai (Ho Ch'i) was born on 12 March, 1859, the fifth son of the Rev. Ho Jun-yang. Ho Kai obtained his Bachelor of Medicine and Master of Surgery degrees from the University of Aberdeen in Scotland, 1879, and was admitted to Lincoln's Inn on 29 April, 1879. He was called to the Bar on 25 January 1882. Ho Kai was admitted to practice as a barrister in the Supreme Court on 29 March, 1882 after he returned to Hong Kong. From 1882 onward, Ho Kai appeared to be an educationalist, reformist, revolutionary etc. Ho died in September 1914. At the time of his death he was a Member of the Legislative Council of Hong Kong and had been knighted for his public services in 1912. See the account given at pp. 12-16 of T. C. Cheng's \"Chinese Unofficial Members of the Legislative and Executive Council in Hong Kong up to 1941” in JHKBRAS Vol. 9 (1969). After Ho's article was published in the China Mail on 16 February, 1887, it was translated into Chinese entitled \"Shu Tseng Hsi-hou Chung-kuo sheng-shui hou-hsing lun-hou\" by his friend Hu Li-yüan (1848-1916) and was published in the Hua Tsu Jih Pao on 11 May, 1887. Most of Ho Kai's writings like Hsin-cheng chen chian was written in English and was translated into Chinese by Hu. For Ho Kai, see Chiu Ling-yeong, The Life and Thought of Sir Ho Kai, unpublished Ph.D. thesis, University of Sydney, March, 1968; Onogawa Hidemi, op. cit.; Watanabe Tetsuhiro, op. cit.; Fang Hao, \"Ch'ing-mo wei-hsin cheng-lun-chia Ho Ch'i yü Hu Li-yüan”清末維新政論家何啟與胡禮垣, Hsin Shih-tai 新時代, Taipei III, 12 (1963) 20-25; Hsiang-Kang yali-shih Ho Miao-ling Na-ta-su i yüân ch'i-shih chou-nien ki nien, 1887-1967, Lo Hsiang-lin, Kuo-fu ti kao-ming kuang-ta, Taiwan, 1965, pp. 115-132, Kuo-fu chih 1a-hsüeh shih-tai, Taiwan, 1954, pp. 5-13; B. Harrison, (Ed): The First 50 Years, University of Hong Kong, Hong Kong, 1962 pp. 5-23; Llyod E. Eastman, \"Political Reformism in China before the Sino-Japanese War\", Journal of Asian Studies, Volume XXVII, No. 4, August 1968, pp. 695-710. André Chih: L'occident Chretien vu par les Chinois vers la fin du XIX siécle (1870-1900), presses universitaires de France, Paris, 1962, pp. 42 and 47. Hu Pin, Chung-kuo chin-tai kai-liang chu-i ssu-hsiang, Peking, 1964. pp. 82-84, pp. 173-182. Jen Chi-yü, “Ho Chi Hu Li-huan ti kai-liang chu-i ssu-hsiang” in Chung-kuo chin-tai ssu-hsiang shih lun-wen, Shanghai, 1958, pp. 75-91.\n\n中國近代思想史論文集 Liu Yü-sheng, Shih-tsai tang tsa-i, Peking, 1960, pp. 163-164. Immanuel C. Y. Hsü: The Rise of Modern China, New York, Oxford University Press, 1970, pp. 425 and 543. Harold Z. Schiffrin, in his book entitled Sun Yat-sen and the Origins of Chinese Revolution, University of California Press. Berkeley, 1968, also has a lengthy chapter dealing with Ho Kai's relations with Sun Yat-sen,\n\n9 Chung-kuo chin-tai ssu-hsiang shih ts'an-k'ao tzu-liao chien-pien, Peking, San-lien Shu-tien, 1957, pp. 174-175.\n\n10 Cf. Chung-Fa Chan-cheng, Chung-kuo shih-hsüeh hui Comp., Shanghai 1955, Vol. I; Ah Ying (Ed); Chung-Fa chan-cheng wen hsieh chi, Chung hua Shu tien, Shanghai, 1957, pp. 3-6.\n\nLi Ting-yi, Chung-Kuo chin-tai shih, Taiwan, 1959, pp. 153-162; Liu Feihua, Chung keo Chin-tại Chiến-shih, Peking, 1954, pp. 117-125.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g",
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    {
        "id": 206896,
        "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-1973",
        "page_number": 173,
        "title": "RAS-1973",
        "content_text": "NOTES AND QUERIES\n\n167\n\nBy way of comparison, the tour also visited Ayuthia and saw the gigantic Buddha at Wat Phanan Cheong, by the river, and the ruins of Wat Yai Chai Mongkon, Wat Phra Sri Samphet, and Wat Phra Ram. The magnificent Wat Na Pramane in its peaceful country setting, with its elaborate carved pediment (the only one to survive the holocaust of the Burmese attack in 1767), its fine ceiling and remarkable bronze Buddha in kingly attire of the Ayuthia period in the main bot and the no less striking stone Dvaravati Buddha seated in the European fashion with its characteristically placid Mon face left a deep impression,\n\nBefore leaving Bangkok a visit was made to three representative temples of the Ratanakosin period, Wat Suthat, with its wealth of Chinese statuary and carved and gilded doors said to be the work of Rama II (the vihara was unfortunately closed and its murals could not be seen). However at Wat Borworniwes the unusual murals depicting scenes of western eighteenth century palaces introducing alien perspective were noted; the bot also contains the revered statue Phra Buddha Chinasara, a good example of Sukhothai statuary. The peaceful temple grounds with their canals full of turtles were in considerable contrast to the roaring city outside the temple walls. The better known Wat Benjamabhopit with its copies of various statues, including that at Pitsanuloke of which the original had been seen, was also visited. Most interestingly perhaps, on the last day the group visited the gold-leaf beaters' lane where for several days layers of gold are pounded by hand to produce the wafer-thin pieces which are applied on statues by the devout.\n\nIt should not be thought that the members of the tour remained aloof to daily life of contemporary Thailand; elements of this were seen at the weekend market at the Pramane Ground, and, in the country, working elephants, the pounding of rice flour in villages and the releasing of birds to gain merit in temple courtyards left their impression.\n\nIn what was effectively four very full days, a great deal was seen and much ground was covered (it took ten hours by bus to reach Pitsanuloke from Bangkok). The pace was intense but rewarding. The tour was considered culturally illuminating, revealing the many facets of the rich artistic heritage of Thailand.\n\nHong Kong, 1973.\n\nMICHAEL SMITHIES",
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    {
        "id": 206934,
        "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-1974",
        "page_number": 5,
        "title": "RAS-1974",
        "content_text": "CONTENTS\n\nPage\n\nPRESIDENT'S Report for 1974 · 1\n\nHON. TREASURER'S REPORT FOR 1974 · 8\n\nTHE LIBRARY, 1974 · 10\n\nTRANSACTIONS OF THE BRANCH: · 12\n\nThe Paper Chase-Archives and the Public Records Office of Hong Kong (A lecture given on 7th January, 1974) - A. I. DIAMOND · 28\n\nAdventurers in Hong Kong: the Marquis de Morès and David de Mayréna (A lecture given on 29th March, 1974) - HENRY JAMES LETHBRIDGE · 58\n\nDogs and Horses in Ancient China (A lecture given on 27th May, 1974) CAROLE MORGAN · -\n\nARTICLES: · -\n\nThe Craft of God Carving in Singapore- KEITH G. STEVENS · -\n\n\"Oh for the Joys of England\": Lt. Orlando Bridgeman's Letters from China and Hong Kong, 1842-1843– ROBIN MCLACHLAN · -\n\nFather Ernesto Gherzi, S. J., 1886-1973—G. J. BELL · 68\n\nNotes on the Sources of De Mailla, Histoire Générale de la Chine-Richard Gregg Irwin, with Introduction by L. Carrington Goodrich · 76\n\nThe Monuments of Vientiane and Luang Prabang (Report of the RAS Tour to Laos, 23-24 January, 1974)— MICHAEL SMITHIES · 85\n\nThe Hong Kong Region: its place in Traditional Chinese Historiography and Principal Events since the Establishment of Hsin-an County in 1573....-JAMES HAYES · 108\n\nREPRINTED ARTICLES · 136\n\nPlace Names of Hong Kong and the New Territories (1958) K. M. A. BARNETT · 160\n\nLegends and Stories of the New Territories: Kam T'in (1935-38) (continued) SUNG HOK-PANG · -\n\nNOTES AND QUERIES · 188\n\nThe European Grave on Shek Kwu Chau, Hong Kong JEAN MOORE · -\n\n\"Fung Shui\" Woodlands-L. C. SHEN · 190\n\nUnusual Trees in Hong Kong: the Cassia Bark Tree- L. C. SHEN · 191\n\nTraditional Farming Techniques and their Survival in Hong Kong-P. L. SIAK · 196\n\nProgramme Notes for Visits to Places of Interest in Hong Kong and Kowloon, 1974: Kennedy Town, Old Wanchai, Old Western District, the Diocesan Boy's School and La Salle College, and Ceramic Factory and Sam Tung Uk, N.T. JAMES HAYES, CARL SMITH, HELGA WERLE et. al. · -\n\nBOOK REVIEWS · 235\n\nLIST OF MEMBERS · 245",
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    {
        "id": 206991,
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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",
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        "document_key": "RAS-1974",
        "page_number": 62,
        "title": "RAS-1974",
        "content_text": "56\n\nH. I. LETHBRIDGE\n\n41 In 1838 Charles Mirfin was killed in a duel on Wimbledon Common. The principal escaped abroad but the seconds were found guilty, sentenced to death, but later reprieved. In 1841 the Earl of Cardigan wounded Captain Tuckett in a duel and was accused of 'assault with intent to murder'. In 1852 a group of Frenchmen were indicted for duelling on English soil, sent for trial, and imprisoned. It must have been well known to both Mayréna and Morès that duelling was a criminal offence under English law and that the guilty could not escape easily from a term of imprisonment, even in Hong Kong. In 1872 the Spanish Consul in Hong Kong and the Peruvian Consul in Macao fought a duel at Chinese Kowloon. The Peruvian Consul was wounded by a pistol shot. They were each fined $200 at the Supreme Court in Hong Kong, although the duel had not taken place on Hong Kong soil!\n\n42 ...the duel is a leisure-time institution... In civilised communities it prevails as a normal phenomenon only where there is an hereditary leisure class, and almost exclusively among that class' (Thorstein Veblen, The Theory of the Leisure Class, New York, 1934, p. 239.)\n\n43 Alfred Capus (1858-1922) was a well-known journalist and man-about-town.\n\n44 Maurice Mac-Nab (1856-1890) was a chansonnier, poet and notorious noctambule. The Rat Mort was a well-known café-chantant in Montmartre, the haunt of decadents, harlots and pleasure-seekers. The composer Charles de Sivry (1848-1900) was for a long time accompanist at the Cabaret du Chat-noir. He was the brother-in-law of Arthur Rimbaud.\n\n45 At table, for example, the courtiers were expected to wait until the King introduced a topic of conversation.\n\n46 John Fortescue Owen, born in 1869, entered the Federated Malay States Civil Service in 1889 and was appointed Junior Officer and Magistrate, Pahang, in that year.\n\n47 See W. Lineham, 'A History of Pahang', Journal of the Malayan Branch of the Royal Asiatic Society, vol. 14, Part 2, 1936, p. 135.\n\n48 Sir Hugh Clifford, 'The King of the Sedangs', Asia, July-Dec., 1926, p. 920.\n\n49 Edouard Drumont (1844-1917) wrote a famous book, La France Juive, (1886), in which he attempted to demonstrate that France was controlled from behind the scenes by a pack of Jews.\n\n50 R. H. Sherard gives an account of a personal interview with Morès in the Santé prison in The Real Oscar Wilde, London, n.d., pp. 401-2.\n\n51 Morès did not mean to kill Mayer: Mayer impaled himself by running upon Morès's foil.\n\n52 The Marquise offered a large reward for the capture of the assassins. There is a story that she tried to hire a number of cowboys to effect the rescue. She died in 1921 and in her will—a copy of which is in Somerset House, London—she left a sum of money for the erection of a monument at Mechiguig. In 1928 a large granite cross was placed on the spot where Morès fell. Lesley Blanch in her book The Wilder Shores of Love (London, 1954) claims that the Arab-loving Isabelle Eberhardt went in pursuit of Morès' assassins, but I have found no confirmation of the story.\n\n53 Times, 20 July, 1896.\n\n54 Soldiering was also an aristocratic sport, better than the chase. Many people volunteered to fight in wars which did not concern them; see, for example, the career of St. Leger Grenfell, who fought with John Hunt",
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        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "document_key": "RAS-1977",
        "page_number": 117,
        "title": "RAS-1977",
        "content_text": "SOCIAL ORGANIZATION AND CEREMONIAL LIFE OF TWO MULTI-SURNAME VILLAGES IN HOI-PING COUNTY, SOUTH CHINA, 1911-1949\n\nYUEN-FONG WOON*\n\nThe two villages to be discussed in this paper are: Na-loh Ts'uen (###) of Lo-yeung Heung (✯✯) and Lung-tsai She (** #) of Tsung-long Heung () both in Hoi-p'ing County (BI *) of Kwangtung Province in South China.1†\n\nNa-loh Ts'uen was a richer village and had a longer history of settlement. It was founded about 1350. This village was on the outskirt of the general area known as T'oh-fuk (4) which included four Heung—Lo-yeung, Chung-miu († $), Ling-uen (✯) and Ng-wing (). These four Heung were dominated numerically as well as economically by the Kwaan (§§) lineage,2 with its ritual centre at Kwong-ue Ancestral Hall (***) in the intermediate market-town of Che-hom (). Na-loh Tsuen itself was multi-surname: there were one hundred Kwaan families and sixty Oo (*) families in the village.\n\nLung-tsai She was separated from T’oh-fuk by six li (two miles) and was part of Ts'ung-long Heung. Between T’oh-fuk and this village were the Oo lineage of Ue-leung Heung (f), the Chau () lineage of Hin-kong Heung (L) and the Wong () lineage of Paak-hop Heung (). The village was founded about 1500. There were about 200 inhabitants: eighteen Kwaan families, twenty Wong families and four Tang (4) families. It was not known when the Tang and the Wong came, but the Kwaan founder was Yan-waang Kung (#) who came from Na-loh some 160-170 years ago when the latter village had become over-populated.\n\nBoth villages had ritual ties with the Kwong-ue Ancestral Hall at Che-hom. The Kwaan at Na-loh had an ancestral hall of its own, but the elder members went to Kwong-ue Ancestral Hall to take part in the annual rites there. The Kwaan in Lung-tsai She did not have an ancestral hall of its own, but the elders also attended rites\n\n* Dr. Woon is on the faculty of the Department of Sociology at the University of Victoria, Victoria, B.C.\n\n† The residents of both villages were Punti speakers.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n",
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    {
        "id": 209278,
        "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": 181,
        "title": "RAS-1981",
        "content_text": "60\n\nJUAN YUAN'S MANAGEMENT OF SINO-BRITISH RELATIONS IN CANTON, 1817-1826 167\n\nIbid., 1:22b-23. Court letter to Juan Yuan et al., TK 2/5/25 (1822/7/13). 07 After Juan Yuan left Canton, his successor as Governor-General of Kwangtung and Kwangsi, Li Hung-pin, established a system of patrol boats to check on opium smuggling. Each boat received a monthly bribe to permit the illicit trade. Liang, Kuang-chou shih-san hang k'ao, p. 299.\n\nChang Shun-ts'un #\n\nTao-Kuang ch'ao\n\nCh'en 陳\n\nCh'en-Li shih ★BA\n\nchin f\n\nchüan-na ‡Ã1⁄4\n\nfen 分\n\nHsiang-shan J\n\nHsin-hui hsien-chih Hsi Nai-chi 許乃濟 Hsüeh-hai t'ang***\n\nHu-Kuang Hu-pu 户部\n\nHuang I-ming *** I-li-pu 伊里布\n\nJuan Yuan 阮元\n\nKuang-tung shih-san hang k'ao\n\nKuang tung tung chi là ki\n\nKung-chung-tang\n\nkung-hong 2Ấ\n\nKuo-Liang shih\n\nLi Hung-pin 李鴻賓 Liang Chia-pin 梁嘉彬 Liang-Kuang✯ Liang-Kuang yen-chih\n\nch'ou-pan i-wu shih-mo\n\ntao-t'ai\n\nTi-tzu chi, for (Lei-t'ang-an-chuɃ‡ƒ‡ ti-tzu chi)\n\nTs'an-chan ta-ch'en ★★★E ts'un += 1/10 Chinese foot) Wai-chi-tang >-*#\n\nWai-chiao shih-liao ££* Wu Kuo-yung Wu-lung-a\n\nWu Shou-ch'ang ££ 3\n\nWu Ts'ung-yao 14\n\nWu Tun-yuan {£✶ ̃\n\nyang-hang *{1\n\nyang-shang 洋商\n\nYeh Huan-shu #£#\n\nYeh Hsia 葉及\n\nYen-ching shih-chi &*£✯ Yun-Kuei +\n\nNei-wu-fu\n\nPan-yü 番禺 pao-chia 保甲\n\nTa-Ku\n\n#",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m",
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    },
    {
        "id": 209945,
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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-1983",
        "page_number": 204,
        "title": "RAS-1983",
        "content_text": "182\n\nNOTES\n\n1 For historical developments of Taoism, see Ch'en, 1963; Stein, 1979: 53-82; and for a fuller discussion of Jiao-shi, see Saso, 1972: 32-83, Liu, 1974, and Keuper, 1977: 79-94.\n\n\"They hold Jiao-shi in either Cantonese or Fukien dialects and in general, Cantonese-speaking dao-shi provide Jiao-shi to Cantonese-speaking communities and Fukienese-speaking dao-shi to Fukienese-speaking communities.\n\n* The two dao-shi groups who conducted Jiao-shi at these two locations are among the few practicing Taoist groups in Hong Kong. Dao-shi who performed Jiao-shi in Fanling were Cantonese-speaking and in Cheung-chau, Fukienese-speaking.\n\n4\n\nExact instrumentation varies according to the practice of different regions; for example, Fukienese-speaking Taoist team performing at the Cheung-chau Bun Festival employs an er-hu in addition to the melodic instrument suo-na. Ch'en Guo-fu, 1963, mentions that the instrumentation of Jiao-shi music in the Jiang-nan area is quite similar to that of the Shi-fan-luo-go of that area which consists of the melodic instruments of di, xiao, sheng, er-hu, xian-zi, yun-luo, pi-pa and percussion instruments.\n\n6\n\nIt goes without saying that changes of the pitches in the original pattern will result in rhythmic changes as well; they are viewed nevertheless as pitch-variants. In rhythm-variant, the pitches remain relatively stable while rhythmic details change.\n\n• Based on the examples which I have analysed, it seems that the rhythm-variants are rarely used and even if they are used, they are often accompanied by some kind of pitch-variant (e.g.,).\n\n+\n\nOnly the vocal part is included in the transcription. The er-hu part plays the same melody an octave higher. The percussion instruments of luo and po, played by the Taoist priest himself in this case, repeat the following pattern throughout:\n\nluo ро\n\n33 XX- -X333\n\n*This structure makes it possible for the suo-na players to prolong their playing whenever necessary by repeating the middle part several more times before going on to motif k.\n\n• The similar use of instrumentation and seating arrangement, and melodic and rhythmic motives in Jiao-shi music and regional opera of the same locality are two ready examples. Chen, 1963, describes Taoists performing Kun-ju excerpts during Jiao-shi. See also Note 4.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v",
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    {
        "id": 210454,
        "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": 61,
        "title": "RAS-1985",
        "content_text": "TEMPLE \n\nJerry -971\n\nParse W\n\nSKETCH PLAN of ANCHORAGE ~ 1952\n\nSEHER. SMALL LINER N\n\nVISITORS and offers VSTALLY e)\n\nTHIS SIBINCLUDING NO SURNAME MA THEK SHEK NA SHEKSE Suek SË Не Ho SHEK на Lo CHUNGE Lo Cuunta (hawker) CRUNG CHANG SHEK SHEK SHER SHEK MAIN JETTY SHE K SHER\n\nMA Summe MEDIUM LINEA ने other small lines when MA present To \"JUARANTINE\" Lo E MA Но ANCHORAGE CHAN SHEK CHAN LEE CHAN Lef CHING (shop) THER CHANKA)& ALLEN LEG SMALL JETTY\n\nBARBARA E. WARD 42",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x",
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    },
    {
        "id": 211638,
        "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": 53,
        "title": "RAS-1989",
        "content_text": "28\n\nSheng Mu (玉皇聖母)\n\nOne of the more interesting arrangements is the main hall of the Temple of the Jade Emperor in Tainan. The Jade Emperor occupies the main altar with the San Kuan (Three major Taoist deities) immediately before him. On his left hand is his son, referred to as the Fourth Heir Apparent (Yu Huang Ssu Tien Hsia F) (see Plate 4) but without any personal name, and on his right is his grandchild, the Third Princess (San Kung Chu Niang, see Plate 5). According to the temple keeper she is the younger sister of the Jade Emperor's heir Yuh Huang T'ai Tzu, and her annual festival is celebrated before her altar on the 15th day of the third lunar month. The other children of the Jade Emperor are not represented. An image of the Jade Emperor's third daughter (see Plate 7), a princess whose name is not given, is the main deity on an altar in a temple in Pai Sha on the Pescadores Islands. On the same altar are four other princesses, said to be her sisters, but again without names. These four are lesser deities.\n\n10\n\nMrs. Goodrich was told by her Peking informant that Yen Kuang Niang-niang, the deity who watches over eyesight, was the sixth daughter of the Jade Emperor. Her image in the Temple of the Eastern Peak in Peking portrayed her carrying images of eyes in her hands. She has to be worshipped by a pregnant mother or her child will be born with incurable eye trouble.\n\nIn another temple on the Pescadores, the Lung Tu Temple in Makung, the Third Prince of the Jade Emperor is the main deity on one of the major altars. He is flanked by smaller images of the First, Second, Fourth, and Fifth Princesses (Ta, Erh, Ssu, Wu Kung Chu). This Third Prince Yu Huang San T'ai Tzu should not be confused with Na Cha, who is also referred to as the Third Prince (Nacha San T'ai Tzu). The third son of the Jade Emperor is portrayed as a seated, beardless, middle-aged man holding an unsheathed sword vertically before his chest and with his left hand raised to shoulder height making a mystic sign. He is wearing a high, round-topped cap with a bead-screen, and has four flags signifying his military rank in a rack across his back.\n\nThis same deity, Yu Huang San T’ai Tzu, has been noted with an image of the Taoist deity, the Saintly Mother (Sheng Mu) on a side altar in the main hall of a large folk religion temple in Manila.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt",
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    },
    {
        "id": 211765,
        "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": 180,
        "title": "RAS-1989",
        "content_text": "155\n\n27\n\nAs noted above, 20,000 people a month used the Miu Keng pass. Probably as many again used the road from Ping Che to Kan Tau Wai, or started their journey within Ta Kwu Leng. 40,000 users of the ferry a month is a likely figure. Probably 25% of them carried goods. This represents more than $50 a month income, or about $600 a year. Even depreciating heavily for the salary of boatmen and costs of maintenance, $400 a year clear profit seems likely.\n\nThe date of this war was probably in the 1860s, as Faure, The Structure of Chinese Rural Society, op. cit., p. 104, shows.\n\n29 For the arrangement of the Yeuk, see map. The information in this section comes from Mr. Chan Yau-tsoi and Mr. Chan Wa-chun of Ping Yeung, Mr. Man Kam-muk of Ping Che, Mr. Yeung Choi of Fụng Wong Wu, Mr. Man Lei-wa of Tong Fong, and Mr. Hau Foh-tai of Law Fong, all very knowledgeable elders. I met them as a group, and include here only what they were unanimous in agreeing was the case. I would like to express my particular thanks to them for the several hours of discussion they had with me. As to Sai Ling Ha, this village, although it lay within the Ta Kwu Ling hills, supported Wong Pui Ling in the fighting, I was told. It had no part in the Luk Yeuk. However, when the Communists took over, most of the inhabitants of Sai Ling Ha crossed into Hong Kong, and set up homes in Ping Che. They were then allowed to become part of the Luk Yeuk, as part of Ping Che Yeuk. The account of the Luk Yeuk given here differs in detail from that given in Faure, op. cit., pp. 103-104.\n\n+1\n\n-\n\n30 The deaths are recorded in the \"Heroes Shrine\" () in the Tin Hau Temple at Ping Che, which was the community temple of the Ta Kwu Ling area. 23 names of the **Heroes who died in protecting the villages, who knew how to perform the duties of filial piety\", or the \"Heroes who defended the Yeuk\" as they are named in two inscriptions *澳四總鎮源樂友例段英雄履考之神位 and \"MX\") are recorded. Of these, 3 (all surnamed Chan) came from the Ping Yeung Yeuk, 4 (3 surnamed Tang and 1 surnamed Chau) from the Lin Tong Yeuk, 4 (1 surnamed Chau and 3 surnamed Lei) from the Lei Uk Yeuk, 4(2 surnamed Yiu and 2 surnamed Hau) from the Law Fong Yeuk, 2 (both surnamed Yip) from the Lo Shue Ling Yeuk and 4 (2 surnamed Wong and 2 surnamed Man) from the Ping Che Yeuk. One Law died he came either from Law Fong (Law Fong Yeuk) or Kan Tau Wai (Ping Che Yeuk). A Lau Ah-ngau (劉亞牛) also died -- he could have been from Wo Keng Shan (Ping Yeung Yeuk), where there was a tiny clan of Laus, or could possibly have been a servant, as his name suggests his name is entered last on the tablet. 23 deaths suggests very bloody fighting. It is unlikely that the population of the whole of Ta Kwu Ling in 1860 was higher than 1750 (representing an average village population of about 80, or perhaps 12 households), and the adult males could not have been more than a quarter of that (440). The young men of fighting age were probably no more than about 200. 23 out of 200 is about 11.5% deaths of those involved, which is a very high percentage. The population of the Ta Kwu Ling villages within the New Territories totalled 1441 in the 1911 Census (Sessional Papers, 1911, no. 17, Noronha & Lo, Hong Kong, 1911, \"Report on the Census of the Colony for 1911”, Table XIX p. 103 (32)).\n\n+\n\n-\n\nLoi Tung, with its lineage brethren of Lung Yeuk Tau, and the small villages between them, formed the Sze Yeuk (四約, “Alliance of Four''), which was, to a large degree, designed to ensure that the ancient enmity of the Tangs of Lung Yeuk Tau and Loi Tung with the Pangs of Fan Ling was tilted in favour of the Tangs. The Pangs supported the Luk Yeuk in its fight with the Cheungs this almost certainly means that the Sze Yeuk supported the Cheungs, as did Sheung Shui, the other ancient enemy of the Pangs. Man Uk Pin was a Yeuk of the Sha Tau Kok Shap Yeuk, as well as forming a part of the Sze Yeuk. The Shap Yeuk were dubious about the activities of the Luk Yeuk. Free travel between Sha Tau Kok and Sham Tsun was vital to the Shap Yeuk. With the Cheung Shan Kwụ\n\nPage 180\n\nPage 181",
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    {
        "id": 213857,
        "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": 209,
        "title": "RAS-1996",
        "content_text": "182\n\n++\n\nJames W Hayes, \"The Patterns of Life in the New Territories in 1898,” JHKBRAS, Vol 2 (1962), p. 75. James Hayes, \"The Settlement and Development of a Multiple-clan Village,\" in Royal Asiatic Society Hong Kong Branch, ed., Aspects of Social Organization in the New Territories, Week-end Symposium, 9th-10th May, 1964 (Hong Kong: Cathy Press) p. 13. Hayes. 1966 op cit, pp 92-93\n\n***Kung-li Ta-hsi-shan Tung-Hsi-chung Chiang-shan chu-tien Liang-hsiang ho-huo yung-yuan chao-na pei,”  £££%£¶‡ui (@N✯\n\nin K'o, et al. op cit. p 43\n\n65\n\nFor the concept equating local temples with the yamen and temple gods with local officials, see Faure, 1986, op. cit. p 71\n\nJames Hayes, \"Secular Non-gentry Leadership of Temple and Shrine Organizations in Urban British Hong Kong,\" JHKBRAS, Vol 23 (1983), pp. 113-114\n\nK'o et al, op cit. pp 399-402\n\n+\n\n* Law Man Sang, \"The Rural Leadership of Tung Chung \" Graduation Thesis, History, Chinese University of Hong Kong, 1992, pp 36\n\nAT Interview of Kung Chao-hsiang, op cit\n\nFor this point, see Topley, op cit p 18\n\nInterviews of Kung Chao-hsiang, op cit, Jul 6, 1991, Jul 8, 1991\n\n70 Ibid\n\n\"Interview of Cheng Man-hung op cit Jul 1, 1991\n\nIbid\n\n21\n\nInterviews Lo Chin-hu (age 80), Shek Lau Po, Jun 29, 1991, Li P'o, Cheng Man-hung etc, upper Ling Pei, Aug 11, 1991, Huang P'ing T (age 70), Ma Wan Chung, Aug 19, 1991, Cheng Man-hung, Huang Chieh-lin etc, Tung-sheng-lou Sept 23, 1991\n\n#\n\n\"Interview of Cheng Man-hung, op cit. Aug 11, 1991\n\n\"Law, op cit p7\n\nTh\n\nInterview of Huang P'ing, op cit. Aug 18, 1991\n\n+\n\n\"Ng Cheuk You \"Land and People in Tung Chung Valley An Example of Rural Land Use in Hong Kong.\" Ph D Thesis University of Hong Kong, 1965, p\n\n\"Interview of Ch'en Kuang-sheng, op cit, Jul 8, 1991",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641",
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    },
    {
        "id": 214257,
        "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-1998",
        "page_number": 115,
        "title": "RAS-1998",
        "content_text": "78\n\nthe Twenty-four Heavenly Lords. The Four, said to be brothers, are believed to have been born during the 11th century BC and are now protectors of Mi-lo Fo. The 16th century novel, Feng-shen Yen-i, describes the popular myths surrounding the defeat of the four Mo-li brothers during the legendary wars of the 12th century BC who fought with their magical weapons but whose main weapon was the white rat which devoured all enemies. However, Yang Chien, the nephew of the Jade Emperor and son of Li Ching [the General with the Pagoda] was swallowed by the white rat but once inside it he ate the rat's heart and at the same time transformed himself into the white rat which was unsuspectingly put back into its bag by one of the Mo-li brothers. Yang Chien stole out whilst the Four brothers were in a drunken sleep and stole the magic umbrella, whilst Na-cha who had fought and defeated them broke their magic jade ring. The Four lost heart, were defeated and slain. The war was followed by their canonisation by Chiang Tzu-ya who appointed them to the posts of the Heavenly Kings, controllers of the elements, from whom people sought protection from calamities.\n\nThere are standard images of all four of the Great Celestial Kings in both the Ta Pei Ssu and the Pi-yun Ssu.\n\nThere has been a certain amount of confusion over the colours, names, and titles of these guardians; even their characteristics and attributes vary from monastery to monastery. Confusion has arisen over the centuries due to non-Buddhist and even pre-Buddhist factors, with every combination to be seen, such as the General of the North with the Umbrella, the General of the West with the Rat or Mongoose, and so on. The most frequently noted observations are as follows:\n\n  \n    Taoist Titles\n    Symbol\n    Characteristics\n    Buddhist title\n    Sanskrit title\n  \n  \n    Mo-li Ch'ing\n    Magic weapons or Sword/lance or Jade Ring or Parasol\n    black face or black beard\n    Ch'ih-kuo T'ien-wang\n    Dhrtarastra 持國天王 or 東方大王\n  \n  \n    \n    [colours: blue/green] or Lyre/lute",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794",
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    },
    {
        "id": 214273,
        "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-1998",
        "page_number": 131,
        "title": "RAS-1998",
        "content_text": "94\n\nAh-hsü-lo Wang 阿修羅王\n\n[Asura]\n\nNa-lo-yen T'ien\n\n那羅延天\n\n[Narayana - son of Nara -the Original Man]\n\nMi-ta Chin-kang\n\n密達金剛\n\n[Guhyapati raja]\n\nT'i-t'ou Le-cha 提頭勒吒\n\n[Mo-li Hai - Dhrtarastra - Guardian of the East - one of the Four Diamond Kings]\n\nP'i-lo Le-cha 毘羅勒吒\n\n[Mo-li Hung- Virudhaka, Guardian of the South - one of the Four Diamond Kings]\n\nP'i-lo-po-cha\n\n毗羅博叉\n\n[Mo-li Ch'ing - Virupaksa - Guardian of the West - one of the Four Diamond Kings]\n\n[T'o-wen T'ien Wang - Mo-li Hung]\n\nP'i-sha-men T'ien 毗沙門天\n\n[Vaisravana, One of the Four Diamond Kings - the Guardian of the North - Bishamen]\n\n[Protector of Travellers in the train of the 1000 arm Kuan Yin]\n\nChin Ta Wang\n\n金大王\n\nChin-se Kung-ch'iao [Five-colour Peacock]\n\n金色孔雀\n\nMan Hsien-jen 滿仙人\n\n[Purna - The Fully-complete Immortal]\n\nMa-hu-lo Wang 摩虎羅王\n\n[Mahoraga]\n\nMa-ho-lo Nü\n\n摩和羅女\n\n[?]",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt",
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    },
    {
        "id": 214358,
        "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-1998",
        "page_number": 216,
        "title": "RAS-1998",
        "content_text": "181\n\nmay be unremarkable, in Mao's China not all that long ago folk religion was taboo, and even in today's China that they offer such displays of the old deities without blatant propaganda is surprising.\n\nNOTES\n\n1 The Feng-shen Yen-i is usually attributed to Hsü Chung-lin who lived during the first half of the 16th century.\n\n2 The mythological gods of the Creation and pre-history are different from the “human” deities, the latter being canonised since the 11th century BC [and, indeed, up to the present day]\n\n3 Confusion between the new dynasty, the Chou and the last ruler of the Shang, Chou Hsin was so general that it became the convention for a while to romanise the name of the last ruler of the Shang as Tsou rather than Chou.\n\nDuke Fa of the Shang vassal state of Chou, the later King Wu [Wu Wang], the first emperor of the Chou dynasty\n\nFilial piety prohibited a son from bearing a higher title than that borne by his father. Should he acquire the throne it was necessary that the title should first be conferred on his father, dead or alive. We therefore hear of names like Wen Wang [the Emperor Wen] and Chou Kung, awarded to his father and brother respectively, these being the titles\n\n6 A mural portraying Duke Chou is one of the panels, together with others depicting Christ, Confucius, Lao Tzu and Mohammed, around the inside of the dome above the main hall of the cult centre temple of the I-kuan Tao at Nan Hua near Tainan.\n\n7 The only image of Pai Chien noted in today's temples is in Havelock Road in Singapore where he is one of the 24 Heavenly Generals.\n\n* The seven, who not long after this became Immortals, free from the cycle of rebirth and death, were:\n\nLi Ching\n\nThe Three Princes, Chin Cha, Mu Cha and Na Cha\n\nYang Chien\n\nWei Hu",
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