[ { "id": 206010, "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-1970", "page_number": 90, "title": "RAS-1970", "content_text": "CHINESE EMIGRATION AND THE DECK PASSENGER TRADE 85\n\nat the French settlement on New Caledonia, after which the French authorities sent a ship to rescue the survivors on Rossel Island. Only one small Chinese boy was found, whose story was that the rest of the passengers and crew had been eaten by the natives. This was accepted as gospel by the press in Sydney where the boy was taken, although there were some glaring inconsistencies in his story, and it was repeated in the British Admiralty Sailing Directions. Not until thirty years later was it seriously questioned, when its most important critic was Sir William MacGregor, the first Australian administrator of New Guinea. It is now generally believed that, rather than wait to be taken on to Australia and a life-time of labour to repay the inflated cost of their passages, the Chinese had preferred to take a chance in New Guinea. Food, including the highly prized luxury bêche-de-mer, was comparatively plentiful, and life in New Guinea with freedom must have appeared infinitely preferable to life in the Australian goldfields saddled with a heavy personal debt. When the first official census was taken in New Guinea, many Chinese were recorded, of whose origins there was no satisfactory explanation.\n\nAnother notable incident in the history of Chinese emigration, and which had a happy conclusion, concerned the Peruvian ship Maria Luz in 1872. The Maria Luz had left Macao with over 300 indentured labourers for the Peruvian guano islands, and was forced into Yokohama harbour in distress. One coolie jumped overboard and swam to H.M.S. Iron Duke, where he reported that the passengers on the Maria Luz had either been kidnapped or decoyed on board under false pretences. As a result of the publicity and outcry which this caused, all the passengers were sent back to China. Peru had then no treaty relations with Japan, but threatened war unless Japan apologised and indemnified her. The British government, however, warned Peru that any hostile act on her part would invite retaliatory action by the Royal Navy; and the whole question was referred to France, who gave her verdict in favour of Japan. This case focussed public attention on the many unsavoury aspects of the emigrant trade, and also led to the opening of diplomatic relations between China and Japan.\n\nIt is necessary to remind ourselves that conditions in many of the emigrant ships to South-east Asia during the 1850's and\n\nPage 90\n\nPage 91", "txt_file_path": "txt/dfo323lmgvd/RAS-1970.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ww72j0241", "rank": 0 }, { "id": 206225, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1971", "page_number": 42, "title": "RAS-1971", "content_text": "36\n\nCHIU LING-YEONG\n\nAfter giving his reader a vivid picture of China in her sleep, Tseng then urged the public to watch closely for China in her awakening. The awakened China, he said, would not be aggressive or dangerous to any of her neighbouring countries. China, after all, was not a land-hungry nation. Hungering for land was only the affair of the European powers. China was under no necessity of finding in other lands outlets for her surplus population. A considerable number of Chinese had, at different times, been forced to leave their homes and try their fortunes in Cuba, Peru, the United States and the British colonies, on account of the Taiping Rebellion. The Chinese emigrated to these countries of their own free will, and their movement and activities had nothing to do with the Chinese Government. The Chinese in these countries, however, unlike the Europeans who had settled in the East, had no political nor territorial ambitions.\n\nReturning to the internal affairs of the awakened China, Tseng stressed:\n\n• Great efforts are being made to fortify her coast and create a strong and efficient navy. China will proceed with her coast defences and the organisation and development of her army and navy, without, for the present, directing her attention whether to the introduction of railways or to any of the subjects of internal economy; the changes which may have to be made when China comes to set her house in order can only profitably be discussed when she feels she has thoroughly overhauled and can rely on the bolts and bars she is now applying to her doors. The general line of China's foreign Policy will be directed to extending and improving her relations with the Treaty Powers, to the amelioration of the condition of her subjects residing in foreign parts, to the placing on a less equivocal footing of the position of her feudatories, as regards the suzerain power, to the revision of the treaties, in a sense more in accordance with the place which China holds as a great Asiatic power\" \"China has decided on exercising a more effective supervision on the acts of her vassal princes and of accepting a hostile movement against these countries or any interference with their affairs will be viewed at Peking as a declaration", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206987, "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": 58, "title": "RAS-1974", "content_text": "52 \n\nH. J. LETHBRIDGE \n\nThe blue-eyed conqueror was also a sexual conqueror, as this poem intimates; Mayréna, unlike the monogamous Morès, had a superfluity of mistresses; since the Sedangs practised polygamy he felt justified in acquiring a large number of women, though it must be added, usually in serial form. \n\nBut a deeper motive attracted Europeans to what was then thought of as the uncivilised portions of the world, a motive that would explain Mayréna's various fugues: this was a quest for redemption, for the acquisition of a new identity, one cleansed of accumulated filth from the past. The adventurer, in this case, is a swimmer who leaves his clothes on the shore and strikes out through lustral waters toward a further island—a new destiny. \n\nArthur Rimbaud, with his adolescent precocity, affirmed ‘Ma journée est faite; je quitte l'Europe Je reviendrai, avec des membres de fer, la peau sombre, l'oeil furieux: sur mon masque, on me jugera d'une race forte. J'aurai de l'or: je serai oisif et brutal.\"59 In these lines the ambitions of Mayréna and Morès are summarised,60", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207626, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 14, "title": "RAS-1976", "content_text": "CONTENTS\n\nPage\n\nPRESIDENT'S REPORT\n\nTREASURER'S REPORT\n\nTHE LIBRARY\n\nARTICLES:\n\n· Reflections on the Comparative Study of Modernization in China and Japan - RICHARD J. SMITH\n\n· The Teochiu: Ethnicity in Urban Hong Kong - Douglas W. SPARKS\n\n· Interethnic Interaction-a matter of Definition: Ethnicity in a Housing Estate in Hong Kong DOUGLAS W. SPARKS\n\n· \"Patterned Bands\" in the New Territories of Hong Kong - ELIZABETH L. JOHNSON\n\n· A Hawaiian King Visits Hong Kong, 1881 - TIN-YUKE CHAR\n\n· In Search of the Chinese Name for \"Li Sun\"-TIN-YUKE CHAR\n\n· Chan Lai-sun and his Family: a 19th Century China Coast Family - CARL T. SMITH\n\n· Notes on Friends and Relatives of Taiping Leaders - CARL T. SMITH with Additional Notes by JEN YU-WEN\n\n· Operation and Maintenance of a Road Transport System in West China 1942-46 — W. A. REYNOLDS\n\n· Land and River Routes to West China - A. D. BLUE\n\n· In the Path of the Ancient Mon: Pagan, Pegu and Nakom Pathom - MICHAEL SMITHIES\n\nREPORT:\n\n· A Report on Social Research in the New Territories of Hong Kong, 1963 - MAURICE FREEDMAN\n\nNOTES AND QUERIES:\n\n· Visit to Tung Wah Group of Hospitals' Museum, 2 October 1976 — CARL Smith and JAMES HAYES\n\n· Political and Pugilistic Freemasonry? - Y. F. LAM\n\n· Sandal Wood Mills at Tsuen Wan - JAMES HAYES\n\n· Chinese in the Volunteer Forces of Hong Kong — James HAYES\n\n· A Missing Chinese Library? - JAMES HAYES\n\n· Notes on Ho Chung-a 19th Century Artist in Kwangtung - CHUANG SHEN\n\n· Chinese Preserved Monks - KEITH STEVENS\n\n· Preliminary List of the Baker Collection of New Territories Genealogies in The British Library — H.G.H. NELSON\n\n· The Occurrence of Troides Helena (Linn.) in Hong Kong - J. CAREY-HUGHES AND J. B. PICKFORD\n\nPage\n\n1\n\n6\n\n10\n\n12\n\n25\n\n57\n\n81\n\n92\n\n107\n\n112\n\n117\n\n135\n\n162\n\n179\n\n191\n\n262\n\n281\n\n282\n\n283\n\n284\n\n285\n\n292\n\n297\n\n301", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207719, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 107, "title": "RAS-1976", "content_text": "A HAWAIIAN KING VISITS HONG KONG, 1881\n\nEditor\n\nTIN-YUKE CHAR*\n\nJournal of Royal Asiatic Society, Hong Kong Branch\n\nSir:\n\nI am submitting a manuscript for publication in your Journal on King Kalakaua of Hawaii and his visit to Hong Kong in 1881. It gives a clear explanation why Hong Kong was chosen as the principal embarkation port for the Chinese labor recruitment to Hawaii. The strict administration of British regulations on emigration, the designation of an honorary Hawaiian consul in Hong Kong, and the reasonable contract between employer and employee signed in Hawaii, as documented in an appendix, all give a better understanding of the good treatment of our Chinese immigrants to Hawaii compared with the abuses in Peru and Cuba.\n\nThe first reigning monarch to make a trip around the world was King David Kalakaua of the Kingdom of Hawaii. The year was 1881. King Kalakaua, born November 16, 1836, reigned for twenty-three years (1874-1891) until his death in San Francisco on January 20, 1891.† He had already had his first experience travelling abroad in November 1874 when he called on President Ulysses S. Grant in Washington and addressed the United States Congress in fluent English. As a result of this visit, the Hawaiian government was\n\n* Mr. Char was born in Hawaii in 1905 and has had a colorful life combining business and education. A graduate of McKinley High School in Honolulu, he received his B.A. degree from Yenching University in Peking and his M.A. from the University of Hawaii, and pursued graduate studies at Columbia University. He then taught, both in Hawaii and in China. In 1938, Mr. Char and his family returned to Hawaii as refugees from the Japanese military invasion of Canton. He spent the next thirty years in the insurance business. In 1952, he became the first person in Hawaii to gain the national professional designation of CPCU (Chartered Property and Casualty Underwriter) in the field of insurance. Always active in community affairs, Mr. Char served on the boards of the Chinese Chamber of Commerce, the Hawaii Congress of Parents and Teachers, the Nuuanu YMCA, and the Board of Underwriters of Hawaii (insurance), among others, and is currently a member of a number of historical societies, including the Hawaii Chinese History Center. Upon retirement in 1969 as president of the Continental Insurance Agency of Hawaii, Mr. Char spent a year on the campus of Chung Chi College, a division of the Chinese University of Hong Kong, as a volunteer in student counseling and placement service. Since then, he has devoted his time to historical research and writing.\n\nMr. Char is also the author of The Hakka Chinese: Their Origin and Folk Songs and Chinese Proverbs, both published by the Jade Mountain Press of San Francisco in 1969, and The Char Family Genealogy Book, privately published in Honolulu in 1970.\n\n† See Plate 15.", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207791, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 179, "title": "RAS-1976", "content_text": "164 \n\nA. D. BLUE \n\nand gorges in their upper reaches. Yet British and French explorers light-heartedly planned roads and railways through the region, when earth moving and other civil engineering techniques were primitive by modern standards. \n\nPolitical difficulties were equally formidable. In addition to Anglo-French rivalry, there was an involved relationship between Britain, Burma, China, and the Kachin and Shan hill peoples in the borderlands. A further complication, from 1855 to 1873, was the devastation of Yunnan by the Panthay Rebellion, a Moslem uprising almost as destructive as the more famous Taiping Rebellion. \n\nAlthough the Treaty of Yandabo had established Britain in Lower Burma, Upper Burma continued as an independent state, with an ill-defined tributary relationship with China. However, during the sixty years before Britain annexed Upper Burma in 1886, Britain obtained the province of Pegu (1852), and mounted a succession of expeditions to find a practicable trade route from Burma into Yunnan, contemporary with other expeditions up the Yangtze from Shanghai. \n\nBetween Marco Polo in the late thirteenth century, and the French priest M. Huc in the 1840s, practically no European had travelled in West China. So little was known of it that while their compatriots in China looked on neighbouring Szechwan as the El Dorado of the East, the British in Burma and India had their eyes on the province of Yunnan. The extravagant and over enthusiastic appraisal of Yunnan's potential wealth gave rise to what became known as the \"Yunnan Myth\". \n\nThe first British attempts to reach Yunnan and West China came from Burma in the late eighteenth century. When Captain Sorrel went to Ava in 1792 to deliver a letter to the King of Burma from Lord Cornwallis, Governor-General of India, some Burmese offered to take him overland to China. Sorrel's reference to this aroused great interest in India. Over a century earlier, Dutch East India traders in Ava and Syriam had given glowing accounts of a flourishing trade between Burma and China, conducted through Chinese merchants in Bhamo. In 1795 when Captain Michael Symes was sent on an official mission to Burma, he was instructed to “find a mart in the south west dominions of China by means of the great river of Ava”. Symes' report was enthusiastic. He said the principal export from Ava was cotton, which went up the Irrawaddy in large", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207806, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 194, "title": "RAS-1976", "content_text": "IN THE PATH OF THE ANCIENT MON --PAGAN, PEGU and NAKORN PATHOM\n\nMICHAEL SMITHIES\n\nThe fourth overseas tour of the Hong Kong Branch, Royal Asiatic Society and the third led by the author of this article, went to Burma from 26 December 1975 to 2 January 1976. Forty-two members and guests went on the tour, and most stayed on for a two-day extension in Bangkok.\n\nMount Popa, the extinct volcano which is the home of the 37 nat or spirits worshipped by the originally animistic Burmese, can be clearly seen on fine days as the plane comes to land at Nyaung-U. But the short drive from there to Pagan past an incredible number of vast ruined brown brick temples (whitewashed where they are still in use), soon gives an idea of the Kings' and peoples' devotion to Buddhism and the splendid ensemble Pagan must have been at the time of its greatness. This lasted from 1057, the date of the conquest of Thaton by the Burmese king Anawratha, to 1287 when the grandson of Kublai Khan, Prince Ye-su Timur, occupied the city and overthrew the dynasty. Some 5,000 temples still remain in part but virtually no lay buildings, with the exception of the traces of the city wall of Pagan and the Sarabha gate to the old city dating from the 9th century. Both are probably relics of the period of the Pyu, about whom little is known after 832 since they became totally absorbed by the incoming Burmese quite early.\n\nAnawratha brought from Thaton to Pagan thirty elephant loads of sacred texts, many monks, innumerable craftsmen as well as the conquered Mon royal family, and Mon culture was dominant in the early period of Pagan, to the extent that the Burmese adopted and still use the Mon script. Mon buildings were characterised by narrow blocked windows and a certain functional squatness. The materials used were brick, with a true arch, which was covered with stucco into which were sometimes inserted green glazed terracotta plaques. The inside of the buildings was nearly always covered in paintings applied to a dry surface and so not correctly frescoes. The buildings essentially form two different types. The first is the solid stupa, often raised on receding terraces, and the second a...", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207808, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 196, "title": "RAS-1976", "content_text": "The Ancient Mon-Pagan, Peru & NAKORN PATHOM 181\n\nof the earliest is also one of the most unusual; the Nanpaya has beneath the spire four square pillars of stone each of which on two sides has a figure of Brahma holding lotus flowers in both hands. This is reputed to have been the residence of the captive Mon king Manuha, but this seems unlikely; it could have been his particular temple. The figure of Brahma in what was almost certainly a Buddhist temple is not impossible to explain away; the Brahma carvings face towards the central square pedestal which, originally, would have had a statue of the Buddha, possibly one looking in four directions; Brahma, a representative of Hinduism would be looking towards, and lower than, the Buddha. The temple is exceptionally faced with stone throughout, and the quality of the window pediments very fine.\n\nThe Abeyadana temple, not far away, is attributed to King Kyanzittha but an inscription determines his chief queen as the founder. It has a prominent harmika or bulge on the spire above the central core and a large seated brick Buddha in a recess in the core to the north (the whole temple is oriented to the north). The temple's great importance is in the quality of the paintings it still possesses, with Hindu gods and deities of Mahayanist Buddhism round the core and some excellent Jataka scenes with Mon inscriptions in the walls of the front projecting nave.\n\nAlmost opposite this temple is the Nagayon. It has good proportion and a very dark corridor pierced with five windows running round the central core. The quality of the paintings illustrating Jataka tales with Mon and Pali inscriptions is good.\n\nThe two Seinnyet temples are a little further south; the Ama is a square temple with four main porches, and the Nyima a solid stupa on three terraces. Lastly in this group is the Lawkanada stupa, built in 1059 by Anawratha beside the Irrawaddi, over which a magnificent view is obtained at sunset.\n\nOf the temples in the central area, nothing remains of the bulbous Bupaya stupa which fell into the river in pieces in the earthquake. The Gawdawpalin of the later period suffered severely and its tall finial is no more. In style, however, it resembles the Thatbinnyu which was built in the middle of the twelfth century. Only the eastern porch projects from the main plan, and the first floor where the main Buddha is located is reached by two narrow passage stairways built into the walls. The effect is of considerably greater height than the earlier buildings. As it is still in use it is", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207810, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 198, "title": "RAS-1976", "content_text": "The Ancient Mon--Pagan, Peru & NAKORN PATHOM\n\n183\n\ncentury. The main vestibule of Sulamani faces east and the upper storey is reached by two stairways built into the walls; it is almost the same height as the ground floor. Sulamani used to have good paintings but these have been lost and newer ones dating from the 19th century cover the old ones. The Dhammayangyi is a single-storey building rising in stepped levels and closely resembles the Ananda in structure. The quality of the brickwork is excellent.\n\nLastly, of the many temples to be visited in Pagan, there are two not strictly speaking temples. The Pitakat Taik was built as a library by Anawratha in 1058 to house the Buddhist scriptures he took from the sack of Thaton. It is a modest square building with small Mon windows, but the roof, rather elaborate, already bears the traces of baroque flamboyance of later Burmese styles; it was repaired in 1783 by King Bodawpaya and is currently being repaired again. The Upalithein is a long, low ordination hall of the 13th century with a battlemented roof. Inside are paintings of the 17th or 18th century which are bright and arresting, though without the interest and minute detail of the early paintings to be seen elsewhere in Pagan. Only the two temples near Minnanthu are omitted from this list of the major temples in Pagan; these are Nandamannya, which is a small vaulted chamber with one entrance and paintings of a Mahayanist Tantric nature from the middle of the 13th century, and the triple form of the Payathonzu temple, late 13th century, with paintings of a similar character in the corridors and vaults linking the three main cores. The two are difficult to reach without sturdy transport.\n\nIf this catalogue of temples gives the impression that there is nothing else to see in Pagan, it would be false. There is a cottage lacquer industry, another weaving traditional shoulder bags, and making cheroots; one can take boat trips on the Irrawaddy at sunset and make journeys by pony and trap and see the colourful display of fruit and vegetables in the village's markets. But the setting of these scenes of daily life is subservient to the temples, and the arid landscape, for Pagan is the centre of the dry zone of Burma, in which they are placed, is balanced in some measure by the majesty of the river flowing through. One is left with the impression of scrub, sandy tracks, and marvellous brown brick temples arising on all sides as far as the eye can see.\n\nIn Mandalay, to the north, where the evening cool in winter is even more striking than in Pagan, the two most impressive temples", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207811, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 199, "title": "RAS-1976", "content_text": "184\n\nMICHAEL SMITHIES\n\nare those that form a complete contrast with the classical structures of the first major Burmese capital. These are the 19th century temples in wood. The Shwenandaw was built by Thibaw in 1880, five years before he was taken away in captivity by the British and the kingdom ended. Most of the materials came from part of a palace occupied by King Mindon which was dismantled. The elaboration of the carving is overwhelming and one suspects that to like it, after the sober majesty of Pagan, is to border on bad taste. The Shweinbin to the south of the city is even more elaborate, and still being a very active monastery the monks' saffron robes form a strong contrast to the teak wood greying with age, sun and rain on the outside. Like all wooden buildings these temples are raised above the ground on pillars and the space beneath is used for storage.\n\nMandalay has few other temples of note; those on the hill are mostly modern, and the Kuthodaw near its base dates from 1857 and is more important for the 729 stone slabs containing all the Buddhist scriptures which King Mindon had made for the Fifth Synod. The authorized version of the Tripitaka was inscribed on the slabs, each beneath its own vaulted canopy. Atumashi was built in 1880 and resembles more an Italian palace, but as only the base remains after a fire in 1890 it is hard to judge fairly. The Mahamuni was rebuilt after a fire in the 19th century and is architecturally without interest. The gold-covered bronze image is much revered and seen at night with chanting monks and the faithful at its feet is impressive.\n\nThe most interesting thing in the temple, apart from the stalls lining the temple approach, are the six bronze figures in one of the adjacent buildings. They are two of men, one probably a warrior, three of lions, and one of a three-headed elephant (erewar) and are undoubtedly Khmer, possible of the 12th century. They were probably taken by the Siamese at the sack of Angkor in the 15th century and removed to Ayuthia. The Burmese king Bayinnaung took them from Ayuthia when he sacked the city in 1563 to the then capital at Pegu. King Rajagyi of Arakan took them as spoils of war from Pegu and they were taken from Arakan by Bodawpaya in 1784 to Mandalay.\n\nThe journey to Sagaing takes one past the numerous sites of the capitals of the Alaungpaya dynasty which estimated that a new centre would give a new direction to adverse fortune associated with the old. In this way Shwebo was capital from 1752 to 1765, Ava from 1765 to 1783, Amarapura from 1783 to 1823, Ava again", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207812, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 200, "title": "RAS-1976", "content_text": "The Ancient Mon-Pagan, Peru & Nakorn Pathom\n\n185\n\nfrom 1823 to 1837, Amarapura once more from 1837 to 1857, and Mandalay from 1857 to 1885. Of Ava, which had also been the capital under another dynasty from 1636-1752, little remains; it is more famous now for the mile-long Ava bridge across the Irrawaddi, though U Bien's wooden bridge across the often dry Taungthaman lake, made from the timbers of the Ava palace, is more charming and evocative. This leads to the Kyauktawgyi pagoda of 1847, the principal interest of which is in the wall paintings similar to those in Siam of the same period. The Patotawgyi pagoda is not without interest, although it is essentially a stupa of later foundation (1820). The sacred hill of Sagaing, across the river, boasts no temples of great beauty, though the ensemble of the view from the top over the many spires and pagodas is delightful. The Kaunghmudaw pagoda, to the north of the town, is however unusual. It was built in 1636 in the shape of a gigantic almost spheroid dome, said to resemble a queen's breast. The shape is in fact Singalese, though one of the traditional attributes of Indic feminine beauty is perfectly rounded breasts. The stupa is also said to contain a tooth of the Buddha, and attracts many pilgrims to perform the pradakshina, the walking round the monument three times in a clockwise direction to obtain merit. The passage of the devotees at night was illuminated by a large number of upright pillars into which were inserted coconut oil lamps.\n\nMinggun, an afternoon's boat trip upriver from Mandalay, is well worth the journey. Clearly, Bodawpaya intended to make it his capital and he had a temporary residence there until he died in 1819. The base of the great unfinished pagoda is a witness to his folie de grandeur; the massive brick structure is on a 450-foot square and rises to 162 feet. It was abandoned even before it was severely damaged in an earthquake in 1838. Seen in the setting sun, the building impresses by its golden glow against the dark green foliage around. It has nearby a massive bell, said to be the largest ringing bell in the world, 12 feet high. To the north is the Hsinbyune pagoda built in 1816. It represents the Hindu-Buddhist cosmography; Mount Meru is symbolised by the central core containing a vaulted chamber for the Buddha, rising above the seven seas, represented by seven circular terraces with wave-like lines on their retaining walls. One has a fine view of the ensemble of Mingin from the Irrawaddi which for its size is a surprisingly empty river.", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207813, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 201, "title": "RAS-1976", "content_text": "186\n\nMICHAEL SMITHIES\n\nWith Pegu one is back to the culture of the early inhabitants of Burma, the Mons. Their original centre was around Thaton, further east than Pegu and this was certainly in existence by the 5th century AD. It was a Mon monk who had converted the Burmese King Anawrahta in the middle of the 11th century to Buddhism, and the king had requested certain relics and texts from king Manuha, who had refused. The result of the refusal was the destruction of the Mon kingdom but its cultural preeminence was recognised in the religion, architecture and art of early Pagan. After the fall of Pagan the Mons reestablished their kingdom, first at Mataram, and then, from 1369 at Pegu (Hanthawaddy or Hamsavati). They were temporarily ruled by the Burmese from 1539-1550 and again from 1551-1740; but Mon independence was due to be short-lived and the last king Binnya Dala was killed in 1747 by Alaungpaya and the Mons, like the Chams in Vietnam, then became a people without a country, though they still exist in large numbers in lower Burma near Moulmein and also in scattered villages in central Thailand.\n\nPegu is a day trip out of Rangoon, but as much as the present capital now reflects the condition of contemporary Burma, so Pegu is lost in its past. Its most famous sight is the Shwemawdaw pagoda, centred round a stupa with a broad stepped octagonal base and which is still taller than the Shwedagon in Rangoon. It is in many ways the palladium of Mon culture. Its foundation date is not known, but it was already raised in height by the Mon king Thamala in 825. In the twentieth century it suffered three severe earthquakes, and the present spire effectively dates from 1954 when restoration was completed. A number of ancient Buddha images was found when much of the stupa collapsed in the 1930 earthquake. Not very far from the Shwemawdaw is the spot where the two Hamsa birds alighted, one on the other's back, on a shallow spot in what was then the sea. The Hamsa is the symbol of the Mons and is also of course the mount of Brahma. This site is the Hinthagone, which now boasts a rather horrible modern shrine with vulgar paintings of hamsas but with a good view towards the Shwemawdaw. Hardly less vulgar is the reclining Buddha, the Shwethalyaung, reputed to be largest such image and certainly one of the ugliest. It was originally built in 994 but fell into disrepair and was restored in the 15th century. It was neglected again and became overgrown, to be rediscovered by a railway engineer at the", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207814, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 202, "title": "RAS-1976", "content_text": "THE ANCIENT MON--PAGAN, PERU & NAKORN PATHOM 187\n\nend of the last century. The iron shed that covers it exactly reproduces the architecture of railway stations at the turn of the century, and the quality of the decoration is likewise Burmese Victorian. The clumsiness of the feet, which are iconographically incorrect, does not however apparently disturb the local people in their veneration of the statue. The four-imaged Kyaikpan pagoda is much ruined; the Buddha's back on to a central solid square core. It was originally built by Dhammaceti (Damuazedi), a Mon king of great piety who reigned from 1472-1492. The images, of plaster on brick, have been much restored.\n\nRangoon was at first a Mon village called Dagon centred around the Shwedagon pagoda, the origins of which are lost in time. The shrine is said to cover a number of the Buddha's relics. The Mon king Binnya-U is recorded to have raised the height of the stupa to sixty-six feet in 1362. The present height of 326 feet was reached in 1774. The shape is that common in Burma, of a square base to the main terrace for the pradakshina, then the beginning of the bell after a square base with recessed edges: multiple mouldings, the bud and the hti follow. The whole is gilded where it is not actually covered with gold plates and the hti is gilded and encrusted in stones. Of perhaps greater interest are the innumerable baroque shrines round the bases of the stupa and the vast crowds of pilgrims coming for their devotions. By night the illuminated gold stupa is to be seen from the distance in impressive display.\n\nThere are no other monuments in Rangoon of interest; the Sule pagoda, reputed to be ancient, is a modern jumble. The bargaining in Scott's market or the buying in the diplomatic shop is more representative of the capital today. But the National Museum, consisting almost exclusively of the relics of Thibaw's regalia taken by the British and kept until quite recently in the Victoria and Albert Museum in London, have now been returned and are well displayed. They have often been described before; the luxury of the jewel-encrusted objects, the ornamental hamsa, and the robes are in complete contrast with the austerity and constraints of present day Burma.\n\nIn Rangoon can be seen a 'cultural show' representing various traditional dance forms. The uncourtly little jumps and hops in the classical dances are as surprising as they are interesting. But the soul of Burmese dance and entertainment is not in this, nor in", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207815, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 203, "title": "RAS-1976", "content_text": "188\n\nMICHAEL SMITHIES\n\nthe minority dances like those the repetitious groupings of the Karen, but in the pwe, a complicated form of popular opera where the narrative of a traditional story is intertwined with a modern play which, reaching its end about two or three in the morning, then reverts to the rest of the pwe story. Pwe has everything for the villager wishing to take his mind off current cares, for it includes love songs, stories of handsome princes chasing after princesses who can wiggle their bottoms, often in contrary directions, with regal exquisiteness, and the strident orchestra gives the appropriate support to the stage. Mandalay is the great centre for pwe activities.\n\nThe Mon theme can be resumed in Thailand by a visit to Nakorn Pathom, a few hours drive from the city. Like Pegu, Nakorn Pathom is an ancient Mon centre, called Davaravati in Siam, and is thought to date from the 5th century. Just before arriving at the modern city, which was established in the 19th century, is the Phra Pathone; little remains of the original stupa which is probably the oldest Buddhist monument in Thailand. Nearby a kind of grotto has recently been erected by a deceased monk into which are inserted heads and objects found in the temple grounds; they are nearly all Davaravati period and some Buddha heads are of much beauty. Not far from this is the unimpressive brick remains of Wat Chulapathone which has however yielded considerable artistic riches in the form of terracotta bas-reliefs which were originally placed around its base. These illustrate Mon versions of the Jataka tales and are to be seen in the new museum to the south of the giant chodi in the town. Wat Pramane is a much-excavated brick ruin to the south of the city giving but a faint idea of its early importance. But the chief pride is the 19th century stupa erected over the original stupa that was Phra Pathom. The work of building the enormous tiled cupola was started by King Mongut, who discovered the original stupa when still a monk, and was continued by his son Chulalongkorn. The stupa may be higher than the Shwe-dagon in Rangoon but it cannot begin to compare in interest. At its base, on the upper terrace, are twenty-four small turrets with bronze bells for the faithful to ring. The projecting chapel to the north contains a venerated statue in the Sukhotai style, and in a detached prayer hall to the east is an excellent Davaravati stone Buddha seated in the European fashion. Also of interest in Nakorn Pathom is the Sanam Chan palace built by King Vachiravuðh", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207816, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 204, "title": "RAS-1976", "content_text": "The Ancient Mon-Pagan, Peru & Nakorn Pathom 189\n\n(Rama VI) complete with Shakespearian house and a statue to his dog whom he suspected had been poisoned by jealous courtiers.\n\nThe Pagan theme of temple paintings, though of a different period, may also be taken up again in Dhonburi, across the river from Bangkok. Dhonburi was the capital between the fall of Ayuthaya in 1757 and the establishment of Bangkok in 1782 and boasts a number of old temples, many still having their original mural paintings. The little visited Wat Wai Thepnimit is lost amid sluggish canals and has paintings in good condition dating from the late 18th century. Like many of such temples, the scene above the main door inside represents the victory of the Buddha over the temptations of Mara; the scene behind the altar shows the division of the world into paradise, earth, and hell; and at the lower levels on the sides, between the windows, are the stories from the last ten Jataka tales, while above are serried rows of alternating orahan, or devotees, and yaksa or giants. In better condition, though in not so charmingly dilapidated a building, is the temple of Wat Chaiyathit, which can only be reached by a walk by narrow canals and a railway track. The well-known paintings at the fine Wat Suwannaram on Klong Bangkok Noi need little introduction. The small dual buildings of Wat Rumarin Ratchapaksi near Wat Dusit, bombed by accident in the last war, are now at last being repaired, though not before the weather has caused considerable damage to the quality of the paintings. One of the most impressive buildings to survive the passage of time and weather is the old library at Wat Rakhang, the Ho Trai. This has three rooms and was formerly part of a dwelling of General Chakri, the founder of the present dynasty, in the 18th century. He had it converted into a library for the temple after he became king. The carved entrance doors are magnificent, and the Ayuthia period lacquered library cupboards are in very good condition. The paintings, which had been much damaged by time and smoke from a fire at the temple, are now being restored. The scenes depict barely recognisable episodes from the Thai version of the Ramayana.\n\nBangkok does not lack evening entertainment, but there is not much that can rival the setting of Krisnavara House, with its collection of antiques beside the Chao Praya River, for a performance of the now rarely presented hoon krabawk, or stick puppet theatre. The figures are clothed in 19th-century court dresses and", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207864, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 252, "title": "RAS-1976", "content_text": "(b) that nearly all of them hold British passports and may be assumed to have been born in the Colony, and (c) that they are practically all men of working age, then we may conclude that they represent very roughly, perhaps a third of all the men in the New Territories who were born there and who fall within the economically active years of manhood. Since, furthermore, there are certain areas of the New Territories from which emigration has been especially heavy, despite the fact that men from all areas have participated in the movement, there are grounds for assuming that the effect of migration must in places have been extremely important.\n\n73. The scale and direction of the emigration of the last few years are novel, but they rest on a tradition which reminds us that in this, as in many other respects, the New Territories are geographically and culturally part of southeastern China. For, especially since the middle of the last century, the coastal regions of the provinces of Kwangtung and Fukien have served as a reservoir from which many countries, above all in South-East Asia, have drawn population. Emigration to California and Australia,—the 'gold mountains'—was noted by the first British administrators of the New Territories (for they spoke of loan associations got up to finance men wanting to go to these two countries), but there are hints in the early census reports that New Territories people were scattered more widely. The 1911 census shows a handful of Chinese in the New Territories to have been born in Annam, Hawaii, the Philippines, the Straits Settlements, Siam, and Australia. In 1921 the countries which appear in this context, again with reference to very small numbers, are Annam, India, Japan, British Borneo, France, Italy, the U.S.A., and Mexico. The list for 1931 reads: Indo-China, British North Borneo, Malaya, Netherlands East Indies, Siam, Canada, the U.S.A., Cuba, Panama, Guiana, Peru, England, and Holland. There were, in fact, two kinds of emigrants; landsmen who went overseas to make a living in a particular country, and seamen who, whether legally or not, left their ships to try their luck in places to which they had been carried. The establishment of Hong Kong as a British settlement in 1842 created a demand for local seamen, many of whom were recruited from the Chinese villages lying near the new centre. Men from Lamma Island and from Lantau Island seem at an early date to have taken service in British and other ships.", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 208944, "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": 106, "title": "RAS-1980", "content_text": "74\n\nJOHN VILLIERS\n\nOriginally the Spanish had hoped to gain a share of the Moluccan spice trade from Manila, but the Portuguese and later the Dutch were too strongly entrenched and the trade with China soon became virtually the Philippines' only economic resource. Silk and other Chinese goods were brought to Manila at first by Chinese junks and after about 1604 also by Portuguese ships from Macau. In the 1630s the annual value of imports from Macau to Manila averaged about 1.5 million silver pesos. At the end of the 16th century between 40 and 50 large seagoing junks were still coming yearly to Manila from Fukien bringing Chinese goods, which they sold for Mexican and Peruvian silver pesos and rials-of-eight.20 In 1573, for example, the two galleons bound for Acapulco carried 712 bolts of Chinese silk and 22,300 pieces of fine china gilt and other porcelain wares.21\n\nAlthough the Manila merchants gained enormous profits from this trade, the government of the colony had an annual deficit of between 85 to 350 thousand pesos. The Mexico treasury made up this deficit with silver bullion, much of which found its way into the coffers of the Chinese merchants. This tremendous drain on Spanish resources led to various proposals being put forward to abandon the Philippines altogether. The merchants of Seville, who enjoyed a monopoly of the trans-Atlantic carrying trade with Nueva España, and the Andalusian textile manufacturers, who feared that Mexico and Peru would be flooded with cheap Chinese silks, were especially hostile to the Philippine colony. In the end, they succeeded only in having the trade restricted to the Manila-Acapulco route, the trade between Mexico and Peru abolished, and the value of the goods to be shipped annually from Manila to Acapulco restricted to 250,000 pesos, which was deemed a large enough quota to maintain the Philippine colony and small enough to be easily absorbed in Mexico. In practice, however, the value of the goods shipped from Manila was closer to 2 million pesos a year, the quantity of merchandise loaded being determined not by royal decree but by the amount of cargo space available on the galleons. The Chinese packers were extremely skilled at cramming goods into the galleons, with resulting overlading, which caused many shipwrecks. Individual seamen were also each allowed to carry one chest, which, as one contemporary wryly observed, had a most expansive capacity.22 Space on the galleons was bought by a few wealthy entrepreneurs and by groups such as the cathedral chapter and charitable foundations such as orphanages and hospitals, which often amassed enough", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 212391, "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": 333, "title": "RAS-1990", "content_text": "310\n\nDr Elizabeth Sinn explained at intervals during the three-day trip something of the history of Amoy. Together with Ningpo, efforts were made by the British to establish the two towns as centres of trade before Canton secured commercial dominance in 1757. The Canton monopoly was broken in 1842, with the Treaty of Nanking, by the opening of not only Amoy and Ningpo but also the Treaty Ports of Foochow and Shanghai. From and to these ports, among other commodities, were shipped tea, silk, and opium.\n\nBut before then, in the late 17th century, Amoy had been the lair of freebooting, swashbuckling Koxinga (Zheng Chenggong), who not only drove the Dutch from Taiwan to make it an anti-Manchu base but also attempted to wrest power from the Qing Dynasty. Today, the People's Republic is trying to proclaim that Koxinga, who had a Japanese mother, was no common pirate but a national hero.\n\nAmoy also played a big part in the infamous, so-called in Chinese, 'pig business'. The first Chinese contract coolies left Canton in 1845, but they were soon being shipped from other ports in southern China. Recruiters frequently shanghaied labourers who departed for various countries, including Hawaii, Trinidad, British Guiana, Jamaica, and British Borneo. The journey to Peru or Cuba took about 130 days. Conditions aboard, because of overcrowding, were unimaginable. With a lack of food, unsanitary conditions, and harsh treatment, and 500 men crowded into a hull with barely room to lie down, riots and murders sometimes occurred. Over one-quarter of the labourers are said to have died aboard in their 'pens'.\n\nMany others, however, emigrated from Fujian under somewhat better conditions, and today most families in Xiamen have relatives living overseas. But the Province's most famous son has to be Tan Kah Kee (1874-1961), well known for his philanthropy, which is evident in several parts of town, including Xiamen University. This was completed in 1919 on its 100-hectare campus. Tan (pronounced Chan in Cantonese) was born just north of Xiamen to a father who had emigrated to Singapore and was engaged in the rice, pineapple, and rubber business. At an early age, Tan Junior also transferred to the British Colony, as it was then, where he later had four wives and fathered 17 children. Although he spoke neither Mandarin nor English, for business convenience, he became a British subject in", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 213748, "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": 100, "title": "RAS-1996", "content_text": "71\n\nvillages and depopulated districts”, and by 1906 they were remarking on villages “with no adult males left at all.” As noted above, the district officer in 1912 also identified heavy temporary emigration of young adult males as a notable feature of the New Territories. Up to the 1870s, the emigration noted by the missionaries was of indentured coolies, leaving by ones and twos following inducements offered by more or less dubious emigration agents, and the missionaries castigated it as a \"slave trade.\" However, after the reforms of the coolie trade in the 1870s, emigration became more respectable, with elders of the villages arranging for the emigration for a few years of groups of youths from the village, through well-trusted contacts with particular shipping lines.\n\nA tablet of 1894 in the main temple of the Sha Tau Kok area (the Kwan Tai Temple at Shan Tsui), lists the donors to the temple rebuilding of that year. The elders decided to seek donations in the first place from residents of the Sha Tau Kok area living away from home. Over a thousand donated and are listed, with their place of residence given. Apart from a substantial group living in Hong Kong, villagers of the area were at that date living in New South Wales, Queensland, and Victoria in Australia, in New Zealand, in Hawaii, British Columbia, California, Peru, Panama, and many other places. Today, in villages of the area such as Shan Tsui or Sheung Wo Hang, elders will state that the best of the older surviving houses in the village were built by people who returned from emigration to marry and raise their families in the village in the period 1910-1930. In a few, portraits of these rich returned emigrants still hang on the walls of the houses they built. Similar tales are told of rich returned emigrants in Sha Tin; the village of San Tin there was founded by a returned emigrant of Au Pui Wan village about 1890-1895. For most of Tsuen Wan district, the 1911 Census does not give enough information to identify villages with abnormal population balances, but there is a further tablet recording donations to a temple rebuilding there, in this case of 1900, which demonstrates that some hundreds of the villagers of that area were abroad then. Those villages which can be shown to have had villagers living away from the village from the Shan Tsui tablet, or which have \"returned emigrant” houses, all have low male-female ratios in 1911. There can be no doubt that the information at Appendix I and Table 31 shows the degree to which, and the area where, early emigration was a significant social factor in the New Territories.\n\n100", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 214249, "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": 107, "title": "RAS-1998", "content_text": "70\n\nthe primary one in China being as the Lord of the Underworld known as Yen-lo Wang. In later Brahmanist mythology he is one of the eight Lokapalas, the guardian of the south and judge of the dead. He was the son of the sun, with a twin sister Yamuna - regarded by some Hindus as the first human pair. An image of Yama is present in both the Pi-yun Ssu and the Ta Pei Ssu.\n\nIn northern China images of Yen-lo Wang have been noted in several old temples where he is portrayed as a benign elderly human, dressed in court robes and cap of dynastic China. In the Kuan Yin Hall of the Ta Pei Ssu in Peking his image depicts him thus, with his hands held palms together before his chest. He has no unique characteristics and is known simply as Yen Mo Lo. He is referred to by the temple staff as Yama and appears to have no other title and is looked upon by the monks as the Lord of the Underworld. In the Pi-yun Ssu he is a general wearing armour under his colourful robes and has an axe clutched in his right hand. His left hand is held across his body pointing with two of his fingers. He has dark skin, round eyes, a short black beard and moustache and a scarf swirling behind his head hanging down in front of his body.\n\nThere is also Yen-mo Hu-fa, a Lama Buddhist [Tantric] deity, whose image stands in the Lama Temple in Peking. It is typical Tibeto-Mongol iconography, swathed in silken robes obscuring the body leaving only the fierce head and the raised right arm visible. The head, which looks somewhat like a blue pig with gold eyebrows and red mouth, has a row of skulls across the top of the head mounted on a coronet, with a fiery nimbus behind that. He is holding in the air in his right hand a short rod [a heavenly cane] with a miniature white skull mounted on the top. Without the silken robe the deity is revealed standing on a blue horse or mule which, in turn, is prostrate on a naked human. The deity has another small blue-skinned demonic figure standing before him, facing him and holding its hands up towards the deity in supplication.\n\n14] Sagara known in Chinese as P'o-chie Lung-wang and P'o-chie-lo\n\nSagara is the Naga King of the Ocean Palace north of Mount Meru,", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214255, "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": 113, "title": "RAS-1998", "content_text": "76\n\nfact that he is listed in Soothill as one of the Twenty Deva. His image is to be seen in both the Ta Pei Ssu and the Pi-yun Ssu. In both temples he is depicted as a ferocious guardian general with a wide gaping mouth, large round eyes and a highly decorated Buddhist crown. He holds the standard weapon, the vajra, the diamond sword, resting in his left hand and against his left shoulder, and has the swirling scarf behind his head. He is stripped to the waist, has bare legs beneath a highly colourful decorated skirt, and sandals. A mural in the Sakyamuni Pagoda in Ying county in Shansi province depicts Guhyapati in much the same form.\n\nThe Chin-kang as a group are minor deities, guardians belonging to the class of Lokapalas borrowed by Buddhism from Brahmanism. The standard four Chin-kang, the Diamond Kings, are each the ruler of the four continents surrounding Mount Sumeru and though Guhyapati Raja is a Chin-kang he is not one of the usual four. The standard four are the Ssu Ta T'ien-wang [see 23-26 below].\n\n23-26] Ssu Ta T'ien-wang XX The Four Great Celestial Kings\n\nThe Four Deva Kings, known also as the Four Diamond Kings, Ssu Ta Chin-kang X, are the four guardians whose images stand, usually portrayed much larger than life-size, just inside temple entrance doorways, in pairs, two to either side.\n\nWerner points out that these are not gods but guardians, Buddhist protectors who should be thought of as minor divinities. Chinese Buddhists adopted four Hindu Brahmin deities from Indian Buddhism, the Lokapala, the guardians of the four sides of the fabulous Mount Meru [the Guardians of the Four Corners of the World] who, in turn, were later adopted by the Taoists from the Chinese Buddhists. The Four were probably first introduced into China during the T'ang dynasty [6th and 7th centuries AD] and still today are regarded as the grim-faced temple guardian generals, enormous statues in T’ang armour, tamed demons who were redeemed and who now symbolise the seasons and control the elements of fire, water, earth and air. Although the majority of images of the Four stand up to and even over fifteen feet high they can also be as tiny as eighteen inches high. They used to be deities in their own right and offered worship, reverence and offerings. Nowadays however although most devotees solemnly place one smoulder-", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 215410, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 187, "title": "RAS-2001", "content_text": "136\n\nIn imitation of a real altarpiece the Dormition of Mary is followed higher up by an image above a rose window representing the Assumpta, or the Assumption of Mary into heaven, a favourite theme of Iberian retables, often combined with the theme of the Dormition. Above her there is a high relief of the Trinity with a Golgotha group at the summit. These images are quite typical of the iconography of contemporary retables and follow the sometimes-convoluted theological arguments of the Christian art of the period.\n\nAs the intricacies of the Late Gothic style gave way to the Italian Renaissance, the artistic potency of retable-façades persisted under different forms, dimensions and styles, and in different places. It spread to Southern Spain after the Reconquista, where it developed its own Renaissance characteristics. Later, mainly in a Mannerist style, it appeared in Portugal. Finally some of the most amazing examples of the genre sprouted in Spanish colonies in Mexico and Peru in a Baroque and Rococo style, sometimes displaying the artistry, or otherwise, of indigenous craftsmen.\n\nAlthough such structures are not usually found in Portuguese colonies, there are nonetheless unusual developments in the decoration of some Jesuit church façades in Portuguese India, which can give insights to later developments in their Macao church. The study of these Indian examples is also useful in another respect. Instead of studying the Macao church in isolation, as is usually done, a comparison with these and a selected number of buildings in India can help us obtain a more coherent chronological and stylistic perspective for the façade of Madre de Deus.\n\nTo trace back some of these developments in Jesuit architecture the city of Goa, today known as Velha Goa, is an obvious starting point because of its importance within the Portuguese empire in Asia. In fact, soon after Afonso de Albuquerque captured it from Yusuf Adil Khan in 1510, it came to be considered by the Portuguese as the capital of the whole Portuguese Empire in the East. It eventually became not only the seat of the vice-royalty, but equally of a huge Bishopric, which encompassed the entire region from the Cape of Good Hope to China. In the seventeenth century it counted some seventy religious establishments, including thirty-one churches.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215423, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 200, "title": "RAS-2001", "content_text": "149\n\neach one in his niche, over stone bases with their names carved on them in the same order as we have them on the main altar, all in bronze with their foundry signs: hands and faces painted red; vestments gilded throughout the length of the body, with no other colour. On the second frieze and third storey with columns that rest on the middle window the Image of Our Lady of the Assumption, titular saint of the Church, has its niche, which image steps on a large gilded moon; over her head two Angels in the round of the same metal appear to be holding a closed crown, each one of which holds out his arm on the side where he is. Below these another pair seem to go through the air giving a hand in favour of Our Lady's ascent.\n\nThe third frieze, which runs underneath the last storey, gave place to the last niche. It has on its base the Image of the infant Jesus with a cross on the globe of the world on his hand and which does not differ from the others in anything, except that it is of lesser height than them. Inside the field of the pointed summit which makes a straight triangle - on which rests the stone pedestal on which is to be fixed the iron cross with rod arms that is the crown of the whole work, for which alms were given this year as I said above - from the middle of rays carved in the stone, a kind of image of a dove goes fourth, representing the Holy Spirit with its wings wide open, in gilded bronze and of significant size. Note: for all of this magnificent and sumptuous work expenses were met with alms ....' (italics mine).\n\nThere are several quite remarkable points here. Apart from their gilded garments, the first is that the faces and hands of the images of the Jesuit saints were painted red. That these bronzes were painted is highly unusual. If the faces and hands were actually painted red is perhaps arguable. But the gilded garments of the four bronzes could well have been intended to imitate the technique of gilding practised on carved statues since Late Gothic retables.\n\nBrightly painted images are known in medieval Spanish portals, an obsolete practice in the seventeenth century. It was, however, still in use in the case of some Latin American retable-façades, as the researches of Humberto Rodríguez-Camilloni on the façade of San Francisco, Lima, Peru, have disclosed.21\n\nWhat has equally remained unknown because it is missing in José", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215435, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 212, "title": "RAS-2001", "content_text": "161\n\nen España 1450-1600, Madrid, 1988, p. 58. Some of the more important writings on Latin American retable-façades, dealing also with those of the Jesuits, Dominicans and other religious orders, include, D. Angulo Iñiguez, E. Marco Dorta, M. J. Buschiazzo, Historia del Arte Hispano-Americano. II, pp. 427-38, 559-66, passim. J. A. Baird Jr., The Churches of Mexico, 1530-1810, University of California, 1962, pp. 22-3, 37-9, passim. A. Benavides, La Arquitectura en el Virreinato del Peru y en la Capitania General de Chile, Santiago, 1941, p. 54, passim. M. Collier, The Sagrario of Lorenzo Rodriguez, Yale University, 1973 (unpublished thesis). E. Harth-Terré, \"El Imafronte de la catedral de Lima”. Arquitecto Peruano, 1941.\n\n\"La obra de la Compañía de Jesus en la arquitectura virreinal peruana\", Mercurio Peruano, 1942. P. Kelemen, Baroque and Rococo in Latin America, New York, 1961, p. 123 passim. A. B. Louchheim, \"The church façades of Lorenzo Rodriguez: A focal point for the study of Mexican Churrigeresque architecture\", Inst. of Fine Arts, New York University, 1941 (unpublished M.A. thesis). G. Navarro, La iglesia de la Compañía de Quito, Madrid, 1930, R. C. Smith, A First History of Latin American Art, The 2nd volume, Washington, 1952, pp. 157-61. M. Toussaint, \"La catedra de Zacatecas y el arte del Virreinato\", Anales instituto de Investigaciones Esteticas, Mexico, 1947.\n\n“La Catedral de Mexico y el Sagrario Metropolitano, Mexico, 1948, H. E. Wethey, Colonial Architecture and Sculpture in Peru, Harvard University Press, 1949, pp. 53-6, 58-60, passim. B. Vargas-Lugo, La iglesia de Sta. Prisca de Taxco, Mexico, 1974.\n\n7\n\n$\n\nLate in the eighteenth century the fronts of Jesuit churches in Guanajuato, Tepotzotlan and elsewhere in Mexico display several of the most important retable-façades. M. Diaz, La Arquitectura de los jesuitas en Nueva España, Mexico, 1982, pp. 78-80. A. von Wuthenau, Tepotzotlan, Mexico, 1941.\n\nGran Enciclopedia Gallega, XXV, Santiago, 1974, pp. 138-9. Carmen Aznar, Summa Artis, XVII, pp. 106-8.\n\nSumma Artis, XVIII, pp. 96-7. F. Checa Goitia, Arquitectura Española del Siglo XVI, XI, Madrid, 1953, pp. 47-8.\n\nImportant carved retables were also produced in northern Europe during the fifteenth century, e.g., that of the Marienkirche, Lübeck, or that by an anonymous master of the School of Cologne, of c. 1434, in Frankfurt Cathedral. In Flemish altarpieces the theme is quite common. W. Kinkel, Der Dom zu Frankfurt am Main, München-Berlin, 1988, p. 18.\n\nPearson, M. N., The New Cambridge History of India: The Portuguese in India, Cambridge, 1987. New Encyclopaedia Britannica, 21, University of Chicago,", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215436, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 213, "title": "RAS-2001", "content_text": "162\n\n1993, p. 154. Morais, Carlos Alexandre de, Cronologia Geral da Índia Portuguesa, Lisbon-Macao, 1993. Ms. Amita Bairg, UNESCO heritage consultant on India, kindly provided number of churches and convents in 17th century Velha Goa.\n\n10 Arches of Triumph appeared in church portals at the time in Andalusia, in Southern Spain. For Vandelvira's career and famous treatise on architecture, see Barbé-Coquelin de Lisle, Tratado de Arquitectura de Alonso de Vandelvira, 2 vols. Albacete, 1977.\n\n\"V. Fraser. \"Architecture and Imperialism in sixteenth-century Spanish America”,\n\nArt History, 9, No. 3, Sept. 1986, pp. 325-35.\n\n\"The Architecture of conquest: building in the Viceroyalty of Peru, 1535-1633\", 2 volumes, Ph.D. diss., Uni. of Essex, Colchester, 1984.\n\n12 George Kubler's classic thesis on the plain style of Portuguese architecture forms the subject of his book, Portuguese Plain Architecture: Between Spices and Diamonds, 1521-1706, Middletown, Conn., Wesleyan University Press, 1972. For a recent discussion of this style, see Miguel Soromenhos' article, \"Classicismo, italianismo e ‘estilo chão'. O ciclo filipino\", in História da Arte Portuguesa, direcção Paulo Pereira, Volume 2, Lisbon, 1995, pp. 377-403. See in particular pp. 383-86.\n\n13 David M. Kowal, \"Innovation and Assimilation: The Jesuit Contribution to\n\nArchitectural Development in Portuguese India\", in The Jesuits, Culture, Sciences, And The Arts, 1540-1773, University of Toronto Press, 1999, pp. 482 and 488. It is somewhat ironic that D. Kowal uses the term \"retable-like\" for the\n\nportal decoration of the façade of São Paulo. Professor J.B. Bury dismissed an exact term in the first assessment of my MPhil thesis (see note 1) as not precise enough, one which I eventually gave up.\n\n14 See flap of vol. 2, in Barbé-Coquelin de Lisle, op. cit, for illustration of the\n\nseldom reproduced portal of Saint Elizabeth Church.\n\n15 Documenta Indica, (edited by Josef Wicki) Rome, “Monumenta Historica Soc. Iesu\", 18 vols, 1948-1988. For São Paulo, see vol. 4, pp. 726-27; vol. 8, pp. 584-86; vol. 9, p. 491. For an interesting reconstruction of the site of Church and College see, Schurhammer, G., Francis Xavier, vol. 8, Jesuit Historical Institute, Rome, 1980, p. 457.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215437, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 214, "title": "RAS-2001", "content_text": "163\n\n- Mario T. Chico. \"Algumas observações acerca da arquitectura da Companhia de Jesus no distrito de Goa: igrejas, fachada, planta e espaço interior\", Garcia de Orta. Lisboa, número especial 1956, pp.257-72.\n\nSee Professor Giorgio Bonsanti's elucidating article dealing mainly with St. Francis Xavier's mausoleum in the Bom Jesus, published in Velha Goa, exhibition catalogue of A. Martinelli's photos. Fundação Oriente, Macao. September 15, 2000. (Unnumbered). However, vid. D.Kowal, op. cit., p. 488, who states the Jesuit Domingo Fernandes, aided by J. Simão were architects of Bom Jesus.\n\nAlso Documenta Indica,\n\n**For Charles Borromeo's Instructions, see E.C. Voelker, “Charles Borromeo's Instructiones Fabricae et Supellectilis Ecclesiasticae, 1577. A Translation with Commentary and Analysis\". Ph.D. dissertation, Syracuse University, 1977.\n\n\"L.E. McCall. \"Early Jesuit Art in the Far East\". Artibus Asiae, XI. Ancona, 1948. pp. 62-9. Y. Okamoto, The Namban Art of Japan, (translation by R.K. Jones of Namban Bijutsu. Tokyo, 1965), Weatherhill/Heibonsha, New York-Tokyo, 1972, pp. 99-103. See also more recently, Gauvin Bailey. \"The Art of the Jesuit Missions in Japan in the Age of St. Francis Xavier and Alessandro Valignano”. lecture in the 450th Anniversary of St. Francis Xavier's Arrival in Japan. International Symposium '98, Sophia University 1998, pp.7-22.\n\n\"Guillen-Nuñez, C., \"Retablo and Imafronte: A Study of the Influence of the Retable on the Church-façade in Mexico and Peru\", (unpublished M.A. dissertation), University of Penn., 1973.\n\n\"H. Rodriguez-Camilloni. \"The Retablo-Façade as Transparency: A Study of the Frontispiece of San Francisco, Lima\", in Anales del Instituto de Investigaciones Esteticas, 62, Mexico, 1991, pp. 111-22.\n\nSylvie Deswarte, \"Francisco de Hollanda et les Etudes Vitruviennes en Italie”, in A Introdução da Arte da Renascenca na Península Iberica, Coimbra, 1981, pp. 254-80.\n\n* Hugo-Brunt, op. cit., p. 11.\n\nKubler and Soria, op. cit., p. 24.\n\nSee Hugo-Brunt, op. cit., p.13, note 24.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 } ]