[
    {
        "id": 204274,
        "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": 42,
        "title": "RAS-1961",
        "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n38\n\none called \"The Capture of Chi Pu\". This refers to the same General Chi Pu mentioned earlier, whose life was saved by the knight errant Chu Chia. In this popular version, which is in doggerel verse, the story differs from the historical account. The name of Chi Pu's benefactor is given as Chu Chieh instead of Chu Chia. This is probably due to a confusion between the names Chu Chia and Kuo Chieh, the two most famous knights of early Han. Moreover, in this version, Chu is the official sent to arrest Chi Pu, and he is blackmailed into saving the latter's life rather than doing so voluntarily. This tale in doggerel verse has no great literary merits, but is of considerable historical interest as a specimen of popular chivalric literature of the Tang period.\n\nDuring the Sung dynasty, professional story-tellers flourished. According to the Tsui-weng t'an-lu (B680), a miscellaneous collection of stories and verses probably printed at the end of Sung, the story-tellers divided their tales into eight categories: \"miracles\" (ling-kuai), “female ghosts\" (yen-fen), “love romances\" (ch'uan-ch'i), “legal cases\" (kung-an), “long swords\" (p'u-tao), “clubs\" (kan-pang), \"gods and immortals\" (shen-hsien), and “magic” (yao-shu).\" Two of these, \"long swords” and “clubs”, obviously deal with chivalrous deeds. The difference between the two, judging by the examples given in the Tsui-weng t'an-lu, seems to be that the former refers to battles waged between armies using long weapons, while the latter refers to private fights involving the use of short weapons. The latter is therefore more strictly concerned with knights errant, who usually fought as individuals rather than as leaders of armies. As for chivalric tales involving the supernatural, such as the story of Hung Hsien, they were classified under \"magic\".\n\nMany of the prompt-books used by the story-tellers, known as hua-pen, have come down to us, though usually edited by later hands. Moreover, some of them became integral parts of long prose romances. The most outstanding example of a chivalric romance based on oral tradition is the Shui-hu chuan, of which there are two English versions, one by J. H. Jackson entitled The water margin, the other by Pearl S. Buck entitled All men are brothers. The historical events on which the oral legends and the prose romance were based took place at the end of the Northern Sung period. According to the History of the Sung dynasty, in A.D. 1121 a group of rebels led by Sung Chiang and thirty-five others ravaged several prefectures\n\n: \n\n: \n\n10 Wang Chung-min and others, Tun-huang pien-wen chi (Peking, 1957), vol. 1, pp. 58-71,\n\n17 Tsui-weng t'an-lu (reprinted Shanghai, 1957), pp. 3-4. This is the most precise contemporary account of the classification of stories. Other accounts are similar but not so clear.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704",
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    },
    {
        "id": 204310,
        "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": 78,
        "title": "RAS-1961",
        "content_text": "Vol. 1 (1961)\n\nISSN 1991-7295\n\nJournal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\n74\n\nR\n\nThe historical figure of Li Ching had long been admitted into the Taoist pantheon. He was, in the year 760, enshrined with Chiang T'ai-kung (B★A or Chiang Shang) as one of the ten famous historical generals. In the anonymous work, Li Wei-kung Pieh-chuan (A4), it is said, \"When Li Ching was poor, he took a journey in the valleys and stayed in a cottage. When it was mid-night there came a woman who handed him a vase and said, 'Heaven has instructed you to pour down rain ...' and as we know in the Buddhist legends that it is Virupaksha (not Vaisravana) who is the king of the nagas, we understand that even in the T'ang dynasty the popular mind could not properly distinguish the function of these guardians of Mt. Sumeru. In an inscription on a tablet erected in the Temple of Vaisravana in Ning-hwa District (LM), Fukien, dated about 920, we read,\n\nP'i-sha-mên (Vaisravana) is a Sanskrit word which means \"universal or much hearing\" (to-wên SH). He dwells on the north of Mt. Sumeru, in the crystal palace, and is the chief of yakshas,10\n\nFrom this narrative we see why in so many Chinese records it has become an undeniable fact that yakshas are believed to live at the bottom of the seas with the dragon-kings in marvellous crystal palaces loaded with wonderful treasures. The legends of these two heavenly kings have long been mixed in the popular mind.\" As Li Ching was such a famous historical hero, the Taoist priests could not forgive themselves if they failed to utilize his prestige. It is said in an anonymous work of the T'ang dynasty, Yuan Hsien Chi (E), that Li Ching was still alive in the epoch of Ta Li (766-779) and became a Taoist immortal, In addition to the book on military strategy attributed to him in the Bibliography of the Hsin T'ang-shu (MEBOXZ), the Taoist priests also ascribed to him some canonical texts dealing\n\n12\n\n• Hsin T'ang-shu (), Ch. 15, Li-yüeh Chih (M), 5.\n\n• Ku-chin Shuo-hai (546), Shuo-yüan Pu (R), Vol. chi (2) Also Tsung-shu Chi-ch'êng Ch'u-pien (£).\n\n10 See Ninghwa Hsien-chih (\"Annals of the Ninghwa District\") of the Ming dynasty, quoted in Ku-chin T'u-shu Chi-ch'êng (4), Shên-1 Tien (R), chüan 54. The essay was composed by Huang T'ao () for Wang Shen-chih (E).\n\n11 In the Ta-Tang San-tsang Ch'ü-ching Shih-hua (ERR), chüan 1, “...A\" (\"To-day, Vaisravana of the Indra Heaven, the Guardian of the North, will feed Buddhist priests in the Crystal Palace.\")\n\n12 Quoted in Chiu Hsiao-shuo (R), 2nd Series, Shanghai, Commercial Press Ltd., 1910.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt",
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    },
    {
        "id": 204315,
        "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": 83,
        "title": "RAS-1961",
        "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol 1 (1961)\n\nISSN 1991-7295\n\n79\n\nBut this does not explain satisfactorily the record in the Mahavaipulya Mahasamnipata-sutra (李大集遺設堂訴言),21 in Catur-maharaja (四大天王), which maintains that each maharaja has ninety-one sons, but gives no names. And this does not explain the case (in the Janavasabha suttanta22 in chüan 5 of the Dirghagama) of the other god who, because of his accumulated merits would be re-born after his death as a son of Vaisravana in the Caturmaharajakayika (四大天王部). In the Buddha Preaching Jên-hsien Ching (作請人軟訣),* (AB jên-hsien being the Chinese translation for rsi jina) concerning the future of King Bimbisara (望界藤王), it is alleged that he would be re-born as the son of Vaisravana,\n\nPerhaps such confusion would explain why the author of the Fêng-shên, though knowing a good many of the Tantric legends, and adopting (in Ch.99 of the novel)23 the Chinese names for the four heavenly kings as \"Protectors of the Tripitaka and the Country, and Regulators of Wind and Rain\", abandoned the use of the name of Tu Chien and, in order to make his name conform to those of his younger brothers, invented Chin-cha (\"金吳), as the name of the eldest son of Li Ching. Chin-cha, though his origin does not appear in any reliable records, may, I suspect, come from the Tantric dharanis. Also, I have found in Act 1 of the anonymous play, Yüeh-ming Ho-shang Tu Liu-ts'ui (月明和尚堂留利清)24 of the Yuan dynasty, the following words chanted by a priest:\n\nAn! Ch'ih ling Chin-cha, Chin-cha, Sêng Chin-cha, Wo chin wei ju chieh Chin-cha, Chung pu wei ju chieh Chin-cha, An!\n(Listen! I am speaking of Chin-cha. Chin-cha, monk Chin-cha, I come to release you from Chin-cha, not to tie you up with Chin-cha. Listen! 哈！我今為你解金吳, 终不為你縋金吳。哈！)\n\nSince the author of the Fêng-shên was interested in both Buddhism and Taoism and is proved to have known many plays and other works of popular literature, he might have made use of materials such as those quoted above, in his creation of his characters.\n\n3. A LUMP OF FLESH WAS BORN\n\nThe story of No-cha's mother giving birth to him, in Ch.12 of the Fêng-shên Yen-i is as follows:\n\nLi Ching's wife, née Yin, had been pregnant for three years and six months, so he became very much vexed at it.\n\nThe wife dreamed one night at three strokes of the watch\n\n21 No. 397, translated by Dharmaraksa.\n\n22 Tseng-chang, Kuang-mu, To-wên, Ch'ih-kuo, see No. 665, Suvana-prathasa Sutta Sutra (Chin-kuang-ming Tsui-shêng-wang Ching 金光明最膤王訣), 11 & 12.\n\n*9*",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt",
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    },
    {
        "id": 204328,
        "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": 96,
        "title": "RAS-1961",
        "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\n92\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nfather\" was only one of revelation of supernatural powers (神通), and it was because of the imagination and the literary gifts of the author of the Fêng-shên that the story became so impressive and full of emotional appeal. The author continues:\n\nThe Immortal T'ai-I asked No-cha to follow him to the peach-garden and taught him personally how to use his \"fiery-pointed spear\" (火尖槍) which the master now bestowed on him. After that, the Immortal gave him the wind-wheel and fire-wheel which he might tread on while chanting incantations and which served him as a magic vehicle; and also a bag made of panther skin in which were the magic bracelet, the red silk gauze and a brick of gold completed his new armour. No-cha prostrated himself before his master once more, and after thanking him, held the magic spear in hand, safely mounted his wind-and-fire wheels and darted straight to the Ch'ên-t’ang Pass and challenged Li Ching, his father. (Ch.14)\n\n**\n\n** In order to prove again how the author of the Fêng-shên Yen-i adapted and utilized confused and promiscuous materials from previous works, we may list some of the arms used by No-cha with their earlier appearances in other prompt-books or plays as follows:\n\n(a) Fiery-pointed spear. In Act 4 of the anonymous play of the Yüan dynasty, Han Kao-huang Cho-tsu Ch'i Ying-pu (漢高皇祖母齊英布), the spear used by Hsiang Yu (項羽) is a \"fiery-pointed spear\".\n\n(b) Wind-wheel. The wind-wheel is originally the wheel, or circle of wind below the circle of water and metal upon which, according to Buddhist teaching, the Earth rests. It appears in many sutras including the Surangama-sutra (楞嚴經), Ch. 4. In Nan-yu-chi (南遊記) (Ch. 2 and 11) and Pei-yu-chi (北遊記) (Ch. 15) it is one of the arms of the Flowery Light (Hua Kuang or Ling Yao 華光, or San-yen Ling Yao 三眼華光). Ling Yao with a deva-eye).\n\n(c) Fire-wheel. The alatacakra, a wheel of fire produced by rapidly whirling a fire-brand. In chuan 3 of his Lêng-yen Ching Shu-chih (楞嚴經疏治) (? “The Principles of the Surangama-sutra\", in the First Series, Second Collection of the Tripitaka in Chinese, 大藏經, 1912), Lu Hsi-hsing says \"as the whirling of a fire-brand, reality does not exist\". In Nan-yu-chi (Ch. 2 and Ch. 11) and Pei-yu-chi (Ch. 15), the fire-wheel is also a weapon of Flowery Light.\n\n(d) Gold brick, The gold brick is also one of the arms of Flowery Light in Nan-yu-chi (Ch, 2 and Ch. 11) and Pei-yu-chi (Ch. 15). But both the gold brick and the fire-wheel are attributed to Flowery Light also in Yang Ching-hsien's T'ang San-tsang Hsi-t'ien Ch'ü-ching, a play of the Yüan dynasty, Scene 8. In Hsü Fu-tso's (徐復祚) T'ou-so Chi (鬧府記), Scene 19, these two weapons belong to Nata of Eight Arms (八臂那吒).\n\n(e) Magic bracelet. In Ch. 11 of the Nan-yu-chi, one of the weapons of No-cha is a \"purple-gold bracelet with raised flowers\" (紅花紫金圈) and it is the origin of the magic bracelet (ch'ien-k'un ch'üan 乾坤圈 the Bracelet of Vitreous & Resinous Electricity) in the Fêng-shên Yen-i,",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt",
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    {
        "id": 204452,
        "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-1962",
        "page_number": 84,
        "title": "RAS-1962",
        "content_text": "CHINA'S 35 MILLION NON-CHINESE\n\nTABLE 1\n\n73\n\nCHINA'S MINORITY POPULATIONS IN ORDER OF SIZE,\n\n1. Chuang\n\n2. Wei-wu-erh (Uighur)\n\n3. Hui (Dungan)\n\n4. Yi (Lolo, etc.)\n\n1953\n\n5. Tsang (Tibetan)\n\n6. Miao\n\n7. Man (Manchu)\n\n8. Meng-ku (Mongol)\n\n9. Pu-yi\n\n10. Ch'ao-hsien (Korean)\n\n11. Tung\n\n12. Yao\n\n13. Pai (Pai-man)\n\n14. Ha-sa-k'e (Kazakh)\n\n15. Ha-ni\n\n16. T'ai\n\n17. Li\n\n18. Li-su\n\n19. Tu-chia\n\n20. She\n\n21. K'a-wa (Wa)\n\n22. Kao-shan (Malay-Polynesian)\n\n23. Tung-hsiang\n\n24. Na-hsi (Na-khi)\n\n25. La-hu\n\n26. Shui\n\n27. Ching-p'o (Singpho, Kachin)\n\n28. Ko-erh-k'e-tzu (Kirghiz)\n\n29. T'u (Mongor)\n\n30. Ta-kuan-erh (Daghor)\n\n31. Mo-lao\n\n32. Ch'iang\n\n33. Pu-lang (Palaung)\n\n34. Sa-la (Salar)\n\n35. Ngo-lo-ssu (Russian)\n\n36. K'e-lao\n\n37. Hsi-po (Sipo)\n\n38. Mao-nan\n\n39. A-chang\n\n40. T'a-chi-k'e (Tadjik)\n\n41. Wu-tzu-pieh-k'e (Uzbek)\n\n42. Nu\n\n43. T'a-t'a-erh (Tatar)\n\n44. O-wen-k'e (Evenki)\n\n45. Pao-an\n\n46. Yü-ku (Sara Uighur)\n\n47. Peng-lung\n\n48. Tu-lung\n\n...\n\n7,000,000\n\n3,640,000\n\n3,559,000\n\n3,250,000\n\n2,775,000\n\n2,511,000\n\n2,418,000\n\n1,463,000\n\n1,247,000\n\n1,120,000\n\n712,000\n\n665,000\n\n567,000\n\n509,000\n\n481,000\n\n478,000\n\n360,000\n\n317,000\n\n300,000 *\n\n286,000\n\n210,000\n\n200,000\n\n155,000\n\n143,000\n\n139,000\n\n133,000\n\n101,000\n\n70,000\n\n53,200\n\n44,100\n\n43,100\n\n35,600\n\n35,000\n\n30,600\n\n22,600\n\n20,800\n\n19,000\n\n18,400\n\n17,700\n\n14,400\n\n13,600\n\n12,700\n\n6,900\n\n6,200\n\n4,900\n\n3,800\n\n2,900\n\n2,400\n\n2,200\n\n450\n\nO-lun-ch'un (Orochun)\n\n50. Ho-che (Nanai)\n\n* Found by Fang Jen in 1955 to be 300,000, but Bruk listed 49,000.\n\n† From April 19, 1957 issue of Kuang-ming Daily News.\n\n† An estimate.\n\n§ Collectively including the So-lun (4,900), T'ung-ku-ssu (Tungus: 1,205), and Ya-k'u-te (Yakut; 137).\n\nHere is the revised response in HTML format using Markdown table syntax for the table:\n\n  \n    Order\n    Minority Population\n    Population (1953)\n  \n  \n    1\n    Chuang\n    7,000,000\n  \n  \n    2\n    Wei-wu-erh (Uighur)\n    3,640,000\n  \n  \n    3\n    Hui (Dungan)\n    3,559,000\n  \n  \n    4\n    Yi (Lolo, etc.)\n    3,250,000\n  \n  \n    5\n    Tsang (Tibetan)\n    2,775,000\n  \n  \n    6\n    Miao\n    2,511,000\n  \n  \n    7\n    Man (Manchu)\n    2,418,000\n  \n  \n    8\n    Meng-ku (Mongol)\n    1,463,000\n  \n  \n    9\n    Pu-yi\n    1,247,000\n  \n  \n    10\n    Ch'ao-hsien (Korean)\n    1,120,000\n  \n  \n    11\n    Tung\n    712,000\n  \n  \n    12\n    Yao\n    665,000\n  \n  \n    13\n    Pai (Pai-man)\n    567,000\n  \n  \n    14\n    Ha-sa-k'e (Kazakh)\n    509,000\n  \n  \n    15\n    Ha-ni\n    481,000\n  \n  \n    16\n    T'ai\n    478,000\n  \n  \n    17\n    Li\n    360,000\n  \n  \n    18\n    Li-su\n    317,000\n  \n  \n    19\n    Tu-chia\n    300,000 *\n  \n  \n    20\n    She\n    286,000\n  \n  \n    21\n    K'a-wa (Wa)\n    210,000\n  \n  \n    22\n    Kao-shan (Malay-Polynesian)\n    200,000\n  \n  \n    23\n    Tung-hsiang\n    155,000\n  \n  \n    24\n    Na-hsi (Na-khi)\n    143,000\n  \n  \n    25\n    La-hu\n    139,000\n  \n  \n    26\n    Shui\n    133,000\n  \n  \n    27\n    Ching-p'o (Singpho, Kachin)\n    101,000\n  \n  \n    28\n    Ko-erh-k'e-tzu (Kirghiz)\n    70,000\n  \n  \n    29\n    T'u (Mongor)\n    53,200\n  \n  \n    30\n    Ta-kuan-erh (Daghor)\n    44,100\n  \n  \n    31\n    Mo-lao\n    43,100\n  \n  \n    32\n    Ch'iang\n    35,600\n  \n  \n    33\n    Pu-lang (Palaung)\n    35,000\n  \n  \n    34\n    Sa-la (Salar)\n    30,600\n  \n  \n    35\n    Ngo-lo-ssu (Russian)\n    22,600\n  \n  \n    36\n    K'e-lao\n    20,800\n  \n  \n    37\n    Hsi-po (Sipo)\n    19,000\n  \n  \n    38\n    Mao-nan\n    18,400\n  \n  \n    39\n    A-chang\n    17,700\n  \n  \n    40\n    T'a-chi-k'e (Tadjik)\n    14,400\n  \n  \n    41\n    Wu-tzu-pieh-k'e (Uzbek)\n    13,600\n  \n  \n    42\n    Nu\n    12,700\n  \n  \n    43\n    T'a-t'a-erh (Tatar)\n    6,900\n  \n  \n    44\n    O-wen-k'e (Evenki)\n    6,200\n  \n  \n    45\n    Pao-an\n    4,900\n  \n  \n    46\n    Yü-ku (Sara Uighur)\n    3,800\n  \n  \n    47\n    Peng-lung\n    2,900\n  \n  \n    48\n    Tu-lung\n    2,400\n  \n  \n    49\n    O-lun-ch'un (Orochun)\n    2,200\n  \n  \n    50\n    Ho-che (Nanai)\n    450\n  \n\n* Found by Fang Jen in 1955 to be 300,000, but Bruk listed 49,000.\n\n† From April 19, 1957 issue of Kuang-ming Daily News.\n\n† An estimate.\n\n§ Collectively including the So-lun (4,900), T'ung-ku-ssu (Tungus: 1,205), and Ya-k'u-te (Yakut; 137).",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt",
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    {
        "id": 206645,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1972",
        "page_number": 193,
        "title": "RAS-1972",
        "content_text": "THREE CHINESE DEITIES\n\nb. Chang Kung Sheng Chün\n張公聖君\n\nC.\n\nd. Kung Sheng Chün\n公聖君\n\nFa Tze Chu\n法子主\n\ne. Fa Tze Wang\n法子王\n\n+\n\nf. Fa Tze Kung\n法子公\n\ng. Sheng Chih\n聖\n\nh. Min Shan Fa Chu\n閩山法主\n\nt. Wu Sheng Kung\n巫聖公\n\n187\n\naltar. Fa Chu Kung is wearing a gilt crown, and robed with red robes. Seen in Seremban and Kuala Lumpur, and in a famous Foo-chow temple in Singapore.\n\nSeen in a Fukien temple in Toa Payoh, Singapore, co-located with Chiu Kung Sheng Hou (II).\n\nA Fukien god carver says that this is the Cantonese name for him. However, this is normally the short title for the Ch'aochow rain deity Feng Yu Sheng Chih (風雨聖者).\n\nIn a Foochow temple in Singapore.\n\nSeen in a Fukien temple in Tampin in Malaya.\n\nOne temple keeper said that he is called Fa Chu Kung in all places in Fukien Province, except for Pu Hsien area where he is known as b. above.\n\nDisciples, attendants and other gods sharing the same altar as Fa Chu Kung\n\nWhen Fa Chu Kung is the main deity, he is to be seen either alone, or with his two brothers, or with his two or four attendants. If he is with a large group of major and minor deities, he is comparatively near to the main deity, often on the immediate left. The most frequent main deity with whom he appears is Hsüan Tien (太上玄天).\n\nFeast and Birthdays\n\nHis feast and birthdays vary with the place, town or city in which his temple is located. In Taiwan the most frequent date is",
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    },
    {
        "id": 206801,
        "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-1973",
        "page_number": 78,
        "title": "RAS-1973",
        "content_text": "72\n\nCHIU LING-YEONG\n\n40 See Liu Ts'un-yan #, \"The Taoists' Knowledge of Tuberculosis in the XIIth Century', a paper presented to the twenty-eighth International Congress of Orientalists, Canberra, January, 1971.\n\n41 Li Hsin's name had been mentioned by B. Laufer, P. Pelliot, G. Ferrand and many other sinologists in the beginning of this century. Cf. O. W. Wolters, Early Indonesian Commerce, a Study of the Origin of Srivijaya (New York, 1966), chapters 9 and 10, also pp. 307-307, n. 13.\n\n42 P. Huard and M. Wong, 'Evolution de la matière medicale chinoise\", Janus 47: (Leiden, 1958); and also their work La mèdecine chinoise au cours des siècles (Paris, 1959).\n\n43 F. S. Drake, pp. 222-223.\n\n44 Ibid.\n\n45 I am indebted again to Professor Lo Hsiang-lin's article 'T'ang-shih yu Chung-Jih wen-hua chiao-liu chih kuan-hsi' ✯✯ ZREALMA T'ang-tai wen-hua shih, pp. 194-220.\n\n46 Sun Kuang-hsien, Pei-meng so-yen. It records during the reign of Hsuan-tsung ✯ (A.D. 847-860) and I-tsung ✯✯ (A.D. 860-873) that secretaries in the Inner Court were all foreigners (#, *£*^); HTS, chuan 217, part II.\n\n47 Ch'üan-Tang wen, chuan 767; Ch'ien I &, Nan-pu hsin-shu **** (Hsüleh-ching t'ao-vüan ## edition) records: A › Ü*** › ÄR 三二人,姓氏稀僻者,謂之色目人,亦謂曰牌花口\n\n4 Sung Ming chiu it fed, Tang huiyao (Peking, 1959), chüan 10, p. 64, Tai-ho third year, the emperor decreed that:\n\n南海蕃舶,本以慕化而來,囿在榷以恩仁,使其感孚,如開癘疫,嗟怨之聲達於殊俗;況朕方寶勤儉,豐愛退遐?深慮遐邇未安,榷稅猶重,思有矜恤,以示綏撫。其嶺南、福建及揚州蕃客,宜委節度觀察使,常加存問,除舶稅、市、進奉外,任其來往通流,自行交易,不得重加榷稅。",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r",
        "rank": 0
    },
    {
        "id": 206837,
        "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-1973",
        "page_number": 114,
        "title": "RAS-1973",
        "content_text": "108\n\nCHUANG SHEN\n\nobtained under the entry of the 8th year in the Tao Kuang era (1828), \"In the third month, my daughter named Hsi married Yeh Ying-ch'i\". In chuan 2 of Wu Yung-kuang's Hsin-ch'ou hsiao-hsia chi, there is an entry about Mi Yu-jen's Yün-shan tê-l-t'u #4#★#, which according to Kung Kuang-tao's LAM Yüeh-hsüeh-lou shu-hua-lu *****, should bear a square seal, the text of which reads, \"Nan-hai nu-shih Yeh Wu Hsiao-ho hsieh-yün-lou shu-hua-chih-yin” ✯✯✯±‡*+*Z*#‡‡<¢ \"seal of calligraphies and paintings in the Hsieh-yün-lou collection of Madam Yeh Wu Hsiao-ho, native of Nan-hai”. Ho-wu is one of the style names of Wu Yung-kuang, and so he gave his daughter Wu Hsi the style name of Hsiao-ho. Furthermore, above Hsiao-ho's surname, it is added her husband's surname (Yeh). Thus it is evident that the Yün-shan tê-t-t'u was one of the items in her dowry when she was married off to Yeh Ying-ch'i. However, in the opening part of chuan 3 in Wu Yung-kuang's Shih-yün-san-jen fen-t'l-shih-hsuan, it is stated that one of the collators was his son-in-law, whose name, however, was recorded as Yeh Ying-hsin #44.\n\n2 At the end of his Kêng-tzŭ hsiao-hsia-chi chiao-wên ✯TMIERZ - \"Collatery Note of the Kêng-tzŭ hsiao-hsia-chi\" Ho Cho put down the date of \"K'ang Hsi kuei-ssu\" which is equivalent to the 52nd year of the K'ang Hsi era (1713). Ho's collatery note can be found in Ku-hsüeh-hui-k'an **✰★, vol. II, No. V, published by Kuo-ts'ui hsüeh-pao shê @##★#, 1923, and reprinted by Li Hsing Book Co. ★1⁄2, Taiwan. (The collatery note is found in pp. 2585-2601 of this reprint.)\n\n3 Pao T'ing-po's colophon, which is attached to the Kêng-tzŭ hsiao-hsia-chi, was completed in the 20th year of the Chien Lung era ✯✯ (1755). Yu Chi's colophon and Lu Wên-ch'ao's preface were both written in the 26th year of the Chien Lung era (1761).\n\n4 There are altogether 18 collections in Chih-pu-tsu-chai ts'ung-shu ÞILIIT. The fourth collection includes only Sun Ch'êng-chê's Hsien-chê-hsüan-tieh-k'ao §**** (which is now attached to the end of Kêng-tzŭ hsiao-hsia-chi. However, it is included in the occasional publication of the Chih-pu-tsu-chai. Nowadays, an edition that was published separately in the 26th year of the Chien Lung era (1761) is available.\n\n5 See Ssŭ-k'u-ch'üan-shu tsung-mu ti-yao **** chuan 113. Only the last sentence in this discussion is quoted here, since it already suffices to reflect the whole situation by this, \"Though the man can be slighted, his writing is however something that we cannot pass over slightly.\"\n\n6 A hand-written copy of the T'ing-fan-lou shu-hua-chi and its supplement is found in the collection of the Feng Ping-shan library, University of Hong Kong.\n\n7 The Feng Ping-shan library in the University of Hong Kong has in its collection a wood block printed version of the T'ing-fan-lou shu-hua-chi in 5 chuan and its supplement in 2 chuan, the beginning section of both of which are missing. Therefore, the date and place when this catalogue was printed is now known.\n\n* The type printed version of the T'ing-fan-lou shu-hua-chi and its supplement is available in Mei-shu ts'ung-shu *#*# vol. IV, part VII. This catalogue was first printed by the Kuo-ts'ui hsüeh-shê # in the 3rd year of the Hsuan Tung era ✯ (1911). The second edition came out in 1928. The copy used in this paper is the fourth edition published by Shen-chou kuo-kuang shê **B£* in 1947.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r",
        "rank": 0
    },
    {
        "id": 207921,
        "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": 309,
        "title": "RAS-1976",
        "content_text": "294\n\nNOTES AND QUERIES\n\nof the Cotton Bag Monk, Pu Tai (), an incarnation of Mi Lo Fu. Pu Tai was said to have died at that temple at the beginning of the tenth century.\n\nAnother preserved body was that of a Shantung peach seller who dropped dead at the altar and was embalmed in mud and became a deity, Wu Yu Hsien (†), around whom a local cult sprang up and flourished during the fourteenth century. Yet another was the skeleton of an old and holy abbot overlaid with gold foil on Chiu Hua Shan at the Pai Sui Kung“.\n\nA preserved body in the Nan Hua Shan Monastery in northern Kwangtung was that of the Sixth Patriarch of Chinese Buddhism (A.D.). It appears to be the earliest recorded \"fleshy body\". The Sixth and last of the Chinese Patriarchs, Hui Neng (#), died in A.D. 712. His corpse is said to have remained incorrupt and even to exhale a sweet fragrance. His chest maintained its natural position and the skin appeared glossy and flexible. In A.D. 1236 when the Mongol troops pursued the last emperor of the Southern Sung and defeated him in Kwangtung, it is said that Mongol soldiers violated the tomb of the Patriarch and even went so far as to rip open the abdomen with a sword thrust. On seeing that the heart and liver were still in a perfect state of preservation, they were filled with fear and went no further in their sacrilege. Several replicas are to be seen in Hong Kong; a good example is on the altar of Huang Ta Hsien (黄大仙) in the San Yuan Temple (三元宫) in T'ai P'ing Shan Street, Hong Kong. (See plate 27). Incidentally, smaller images of Hui Neng, often seen in curio shops, are easily recognisable by the small dragon in his begging bowl. He is considered to be the founder of the Vegetarian Sects of Buddhism, Ch’ih Su Chiao ( vegetarian ).\n\nAnother mummy, black faced, covered in lacquer and gilded, sat in a lotus position in a place of honour in the T'ien T'ai Temple south-west of Peking, wearing Buddhist robes but of Imperial yellow. He wore a vairocana five-leaf crown on his head, his face was smooth and full fleshed and his skin black with age. Many thought that he was a wooden image and legend, since disproved, claimed him to be Fu Lin, the first Manchu Emperor of China (1638-1661) better known as Shun Chih who died at the age of 30. The story probably grew from the known fact that he wished to become a monk. The mummy was refurbished annually at a minor ceremony and was a great attraction for pilgrims.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q",
        "rank": 0
    },
    {
        "id": 208031,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1977",
        "page_number": 70,
        "title": "RAS-1977",
        "content_text": "54\n\nTien-Shui\n\nHui-Hsien\n\nW. A. REYNOLDS\n\nNINGSIA\n\nKANSU\n\nYung-Ping\n\nYEN-AN\n\nKan-Cho\n\n-Chu\n\nSlo-Pa\n\nKien Rateni (?)\n\n \n-Cheng\n\nCheng-Ku\n\nHan-Chang\n\nDigi-Hsiang (?)\n\n?\n\nSHENSI\n\nNan-Hsing\n\nturng (?)\n\nWEI HO\n\nHsing-Ping\n\nPAO-CIT\n\nHung-Hua-Pu\n\nHSIA Fang\n\nKuang-Shih-Pu\n\nHONAN\n\nLo-Chuan\n\nHiao-Ho-Kou\n\nHuang-Ling\n\nI-Chun\n\nSHANSI\n\nRiver\n\nKuang-Tiao\n\nChien-La (?)\n\nTru-Tung (?)\n\nHien-Yang\n\nTe-Yang\n\nSun-Tai\n\nWan-Yuan\n\nLo-Heh-Pa\n\nShuang-Po-Chang\n\nSZECHWAN\n\nTa-Haien\n\nRs In-Tu (?)\n\nCHENG-TU\n\nSui Ning\n\n \nden-Yang (?)\n\nLa-\n\nTung-an\n\nIzu-Yang (?)\n\nPeng-Ch\n\nChu-Hsien\n\nCHANG\n\n CETAM (?)\n\n-Nan-Char (?)\n\nTa-Chu\n\n-Ch:\n\neng/An\n\n1in-Shui (?)\n\nChung\n\n ́ung-\n\nLo\n\nJung-Shi\n\nHei-Chiark\n\nP1-Shi (?)\n\nhg-Chuan (?)\n\n\"Lung-Chiang\n\nKWEI CHOW\n\nHUPEH\n\nHIUNAN (?)\n\nSzechuan & Shensi Main Road System 1946. Scale: 1:3,000,000. Figure Map of Szechuan & Shensi showing routes.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n",
        "rank": 0
    },
    {
        "id": 208310,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1978",
        "page_number": 34,
        "title": "RAS-1978",
        "content_text": "18\n\nRICHARD J. SMITH\n\nprocess. Ch'i's view was that by seeking \"genuine scholarship,\" badly-needed military talent might be secured for the defense of the dynasty.' His proposal was blocked however — undoubtedly in part because Ch'i fell out of favor as a negotiator with the British, but also because the proposal itself was so revolutionary in spirit.\n\nIn late 1851, the censor Wang Mao-yin resurrected Ch'i's innovative proposal. His memorial, dated November 11, stated baldly that \"for seeking talent within the examination system, there is nothing better than Ch'i Kung's five categories to encourage scholars to study military affairs.\" The memorial was forwarded by the emperor to the Board of Rites for deliberation, but Wang's suggestion regarding the reform of the examination was not approved, on grounds that Chinese scholars were men of breadth and “need not be specialists\" (pu-pi chuan-men ming chia),16 Once again Ch'i's proposal died a swift death. It had no other prominent advocates.\n\nSeveral more years passed, during which time Wang Mao-yin attained the rank of senior vice-president of the Board of War. In the midst of both the \"Arrow War\" negotiations and the Taiping Rebellion, Wang again memorialized the throne (July 9, 1858), once more requesting meaningful military reform. Making pointed reference to the abortive proposals put forward by Ch'i Kung and himself over the past decade and a half, Wang suggested that they might now be reconsidered together with the policy of recommendation (pao-chi) as a means of recruiting badly needed military talent. He did not mince words. Reminding the throne that many of China's best military commanders were not in fact products of the examination system, he went on to criticize the appointment of imperial relatives to positions of military responsibility, and the throne's tendency to place military affairs in the hands of officials schooled only in essay-writing, poetry, and other literary skills. He ended with a highly moralistic appeal for self-cultivation (hsiu-shen) on the part of the emperor, replete with quotations from the Shu-ching and Ta-hsüeh, but his proposals fell on deaf ears,17 Wang retired from office within months of writing this bold but fruitless memorial.\n\nEfforts to reform or abolish the nearly useless military examinations met with no more success than this. During the Hsien-feng emperor's reign, a number of officials advocated changes in the outdated system, including dispensing with the military examinations",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593",
        "rank": 0
    },
    {
        "id": 209076,
        "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": 238,
        "title": "RAS-1980",
        "content_text": "206\n\nWILLIAM Y. CHEN\n\nChang, T'ung. San-feng tan chüeh. Taipei, 1969. 張通,三丰丹訣,台北,自由出版社,1969.\n\n2, 123 p.\n\nLC, SA\n\nCh'en, Chih-hsü. Chin-tan ta yao. Taipei, 1963. 陳至虛,金丹大要,台北,自由出版社,1963.\n\n31 p.\n\nLC, SA\n\nChin-tan chen ch'uan. Taipei, 1962.\n\n金丹真傳,孫汝忠傳,再版,台北,自由出版社,1962.\n\nLC, SA\n\n142 p.\n\nChin-tan ta ch'eng chi yao. Taipei, 1965.\n\n金丹大成輯要,歷代古真傳述,台北,自由出版社,1965.\n\n2, 189 p.\n\nLC, SA\n\nChung-li, Ch'üan. Chin-tan hsin fa. Taipei, 1970. 鍾離權,金丹心法,台北,自由出版社,1970.\n\n78 p.\n\nLC, SA\n\nIto, Mitsuan. Tseng ting yang sheng nei kung mi chüeh. Taipei, 1966.\n\n伊藤光遠。增訂養生內功秘訣,台北,自由出版社,1966.\n\n230 p.\n\nLC, SA\n\nKu pen yang sheng hsü chih. Taipei, 1967.\n\n古本養生須知,無名子輯錄,再版,台北,自由出版社,1967. 2, 126 p.\n\nLC, SA\n\nLi, Ch'ing-yün. Ch'ang sheng pu lao mi chüeh. Taipei, 1959. 李青雲,長生不老秘訣,台北,自由出版社,1959.\n\n6, 4, 114, 4 p.\n\nLiu, Yü. Ch'iao-yang-ching Chin-tan-miao chüeh ho k'an. Taipei, 1960.\n\n劉玉,樵陽經金丹妙訣合刊.台北,自由出版社,1960.\n\n1 v.\n\nLC, SA\n\nLü, Yen, b. 798. Wu-chen-pao-fa Hsien-Fo-chen-chuan ho k'an. Taipei, 1969.\n\n呂嵒,悟真寶筏,仙佛真傳合刊,台北,自由出版社,1969.\n\n4, 2, 6, [82] p.\n\nLC, SA\n\nLung-men-p'ai tan fa chüeh yao. Taipei, 1965.\n\n龍門派丹法訣要,閔一得輯註,台北,自由出版社,1965.\n\nLC, SA\n\n2, 208 p.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207",
        "rank": 0
    },
    {
        "id": 209104,
        "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": 7,
        "title": "RAS-1981",
        "content_text": "216\n\nA Republican Book of Receipts in United College Library\n\nThe Hong Kong Collection in United College, Chinese University of Hong Kong, acquired this book of receipts several years ago from a local second-hand book-seller. The volume bears no title. As the Chinese characters in the upper margin (tan-chi chan-ts'un pu*) indicate, a collection of receipts are glued onto its pages. The receipts are dated the 9th year of the Republic, that is, 1920.\n\nThe receipts are of two sorts. A substantial number are receipts for payment for telegrams sent from Hong Kong, chiefly to Shanghai and Macau, but occasionally also to Amoy, Chicago, Havana, San Francisco, Vancouver, Kuala Lumpur and Ipoh. The more interesting ones are acknowledgements of sums ranging from several hundred to 40,000 Hong Kong dollars paid by Sun Fo (Sun Yat-sen's son). Chu Chih-hsin**, Ku Hsiang-ch'in\n\nand others (on their relationship to Sun Yat-sen in 1920, see below). It will take someone with a better knowledge of the political history of the Republican era than this writer to identify all the recipients of these payments. Quite a few, however, are undoubtedly military commanders or warlords: Li Fu-lin acknowledged receipt of 10,000 Hong Kong dollars; 20,000 was paid to commander Hsü at the military headquarters in Swatow, in addition to 9,700 acknowledged on a sheet bearing the heading, \"Office for Raising Military Funds in Swatow and Mei hsien, Kwangtung\". A receipt for 30,000 dollars was made out to Sun Fo by the Kwangtung Provincial Treasury, and another one for 5,000 made out to him states explicitly that this sum was derived from donations by overseas Chinese. The fleet at Fu-men (\") received two payments, of 600 and 1,000 Hong Kong dollars respectively. Some receipts were also made out for purchases (several field telephones, 1,000 items of clothing; 2,000 water flasks). Most of these purchases were not substantial, the exception being a deposit for 40,000 dollars for an unspecified machine. Documents pasted on the first page consist of enquiries made about rice-mill-",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m",
        "rank": 0
    },
    {
        "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",
        "rank": 0
    },
    {
        "id": 210069,
        "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-1984",
        "page_number": 40,
        "title": "RAS-1984",
        "content_text": "19\n\ncome. From a religious viewpoint, Taichung is a rather average and conservative town; there are no very old and large temples of provincial reputation, attracting large crowds of tourists or pilgrims. In that respect, Tainan and Taipei are more famous, and of course so are other old places like Peikang and Lukang, once very flourishing fishermen's settlements but unable to keep up with modernization. Still, their temples keep attracting steady flows of pilgrims from afar.\n\nIn recent years the provincial and municipal governments have taken a more active interest in the religious life of the people. This can be seen as a continuation of the old imperial system, when religion was strongly supervised and even controlled by the officials, but the present day practice includes quite a few innovations. One innovation is the requirement that all temples should be legally registered. In municipalities this can be done at the city hall. The administration of the cities includes a department of population (min-tsu pu), which in turn has a sub-department of religious affairs. In 1976 the Taichung city hall printed a list of all the temples duly registered; upon request I obtained a copy. Later on I was allowed to borrow and photocopy a similar list in Tainan, whereas in Kaohsiung no such list had been printed yet: I was permitted to look through the register containing all the filled out registration papers sent in to the city hall by the temples.\n\nI expect that all the major cities in Taiwan (Taipei, Keelung, Taichung, Tainan, Kaohsiung, Yangmingshan) will have such a list by now, and each county or hsien government has started to register all the temples within their own jurisdiction. Copies of all these registers have to be sent to the provincial government. This will hopefully make future temple research much easier: to me and others it has often been a time-consuming and frustrating experience not to find up-to-date temple lists providing the most basic information, especially in a rapidly changing urban environment, where temples are continuously being broken down and rebuilt elsewhere.\n\nThe city of Taichung was one of the first to complete a list of the city temples. (Tainan was earlier: my copy dates from 1974.) When I visited the \"religious officials\" again in the autumn of",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572",
        "rank": 0
    },
    {
        "id": 210335,
        "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-1984",
        "page_number": 306,
        "title": "RAS-1984",
        "content_text": "285\n\nwho can wear a colourful ribbon), and for his father and grandfather he applied for 2nd grade titles to be conferred on them.\" His filial piety was difficult to surpass. He died in Vietnam at the age of 73. When his sons and grandsons carried the coffin back to his native village, thousands of Chinese and foreigners, officials and commoners, accompanied it until they reached the ship. There were people crying for him, drawing pictures of him, and writing essays about him. Cities far away, such as Singapore, also had his life-story written in the newspapers with the headline ‘Death of a Philanthropic Gentry' (*). He was really a great man. I am his old colleague, thus, I know all about his personality and activities. Here I cannot give the details, but can only give a general account of him.\n\n“Written in 1904 by Chen chao-ch'ang (陈兆昌), a Tsun Sz (遵司), appointed by Imperial Command an official of the Han Lin Academy, and humbly offered while the writer was in charge of the Shan Hai Kuan area (山海关).\n\nNOTES\n\nEitel, E.J., Europe in China: History of Hong Kong, 1895. p. 311 ff. Ah-lum's wife and children were poisoned, and Eitel clearly had doubts as to his involvement in the crime. The defence of Ah-lum was conducted in a lynch law atmosphere and his arrest and deportation, even though he had been found innocent had, according to Eitel \"reduced (him) from affluence to beggary.”\n\n2 Hsiang-shan T'ieh-ch'eng Chang Shih Tsu-pu (AKA) (Clan Record of the Chang clan of Heung Shan and Fat Shan) (1934). Chi-ching Pu (2) section, Hang Chuang (孝庄) sub-section, pp. 8-9a.\n\n1 According to the Clan record, ancestor Chung-te (忠德) immigrated to Shih-t’ou village (石頭村), eight miles to the southwest of T'ieh-ch'eng (铁城) Fatshan (Foshan) during the latter part of the Southern Sung dynasty. The lineage then segmented into 3 sub-lineages in the 7th generation. The 1st remained in the original settlement, the 2nd moved to Nan-Ping (南屏), and the 3rd to Long-Mei (龙美) in Hsiang-shan (Heung Shan) county. 3 generations later, in the 10th generation, 3 descendants of the 1st sub-lineage emigrated to Ping-Lan (坪兰), Ya-Kang (雅岗) and Wai-chieh-yung (外借涌) in Heung Shan, respectively. Ancestor Ch'un-chen (纯真) of the 10th generation was the first to move to Ya-kang, but the family was not regarded as native to Ya-kang until ancestor Miu-hsien (妙贤) of the 14th generation registered and started a new segment of the lineage (开户立户). Thus, an Ancestral Hall was built in the middle of the Chia Ching (嘉靖) period in memory of him. Ah-lum was of the 18th generation of the Cheung lineage, and the 9th of the Ya-kang segment. He was born in 1828, and died in 1900.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572",
        "rank": 0
    },
    {
        "id": 213368,
        "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-1994",
        "page_number": 190,
        "title": "RAS-1994",
        "content_text": "A SHORT BIOGRAPHY OF LAI CHUN BIN\n\nANTHONY SIU KWOK-KIN\n\n175\n\n1\n\nLai Chun-bin (黎春彬), also known as Pun-shek, was a native of Cheung Ping Chau (長坪洲) of Tung Kwun county in the Kwangtung province. He was born in the 1830s. When he was young, he followed his brother Lai Chun-hai (黎春海) to fight against the Taiping rebels in Kiangsu and Chekiang; he was then promoted to be lieutenant, and was awarded a blue feather.\n\nIn the 9th year of the reign of Hsien Feng (1859), by making a donation to the government, he was promoted to be a colonel, commanding the newly equipped Chit-shing Fleet. He joined forces with his brother in the attack of Kiang Pu. The Taiping rebels under Shuet Shaam-yuen (薛杉元), also known as Shuet Shing-leung (薛成龍), were defeated and then surrendered.\n\nIn the 10th year of the reign of Hsien Feng (1860), they captured Po Hau (寶號) and Kau Fuk Chau (九福洲); Lai Chun-bin was awarded a peacock feather, and was promoted to be a brigadier.\n\nIn the 11th year of the reign of Hsien Feng (1861), Shuet Shaam-yuen revolted. He retreated his force to Yeung Chau (洋洲). At the same time, So Sheung of Tan Yeung and the rebels of Si-ling-tong and Chin-kiang joined him. Lai Chun-bin and his brother followed To Hing-ah, the Kiang-ling General, and Wong Bun, the lieutenant-general of the Navy, and thrice released Chin-kiang from the rebels' seizure. For this, Lai Chun-bin was granted the title of major-general.\n\nIn the 6th moon of the 1st year of the reign of Tung Chih (1862), Lai Chun-bin was promoted to be the major-general of the Kwangtung Navy. Two months later, his Chit-shing Fleet, consisting of only six ships, was dismissed; and he had remained at the post of the Chin-kian Naval Battalion.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g",
        "rank": 0
    }
]