[ { "id": 204271, "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": 39, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n35\n\nTo begin with a few examples in poetry: the poet Ts'ao Chih (A.D. 192-232), son of Ts'ao Ts'ao and younger brother of the first Emperor of Wei, wrote about the knight errant in \"The White Steed\", also known as \"The Knight Errant\":\n\nA white steed decked with a golden halter\nGalloped past towards the north west.\n\n\"Who is the rider?' I enquired from a by-stander.\n'A knight errant from the north' was the reply.\n'He left his native district when he was young,\nAnd spread his fame across the distant desert.\nHe always carries a fine sturdy bow\nWith arrows of bramble wood, long and short.\nPulling the string, he hits the target on the left;\nShooting from the right, he hits it again.\nLooking up, he shoots an ape in flight;\nBending down, he hits the bull's-eye once more.\nHe is more agile than a monkey,\nAnd as fierce as a leopard or dragon.\n\nWhen alarms came from the frontier\nThat barbarian troops had made repeated raids,\nAnd when a call to arms was heard from the north,\nHe mounted his steed and reached the frontier fort.\nHe rode on right into the land of the Huns,\nHolding the Mongol tribes in high disdain.\nHe threw himself before the pointed swords\nWithout giving a thought to his own life.\nHe did not even worry about his parents,\nLet alone his children and his wife.\nHis name entered the register of heroes;\nHis heart had no room for personal feelings.\n\nHe risked his life at a time of national disaster,\nAnd regarded death merely as coming home'.10\n\nThis portrait of a knight errant may be a little idealized, for the poet is, in all probability, using the subject as an excuse to express his own frustrated patriotic wishes and military ambitions, being prevented from fulfilling these by his elder brother. Nevertheless, the poem remains a good illustration of some of the ideals of knight errantry. Notice, in particular, that the knight errant did not allow filial devotion to deter him from his heroic task.\n\n10 Ts'ao Tzu-chien shih-chu (with notes by Huang Chieh, Peking, 1957), pp. 69-70.\n\n2000", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 206524, "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": 72, "title": "RAS-1972", "content_text": "66\n\nHENRY JAMES LETHBRIDGE\n\nIn 1889 Lockhart had married Edith Louise Rider Hancock, second daughter of Alfred Hancock,28 a Hong Kong bill and bullion broker, and he and his wife and two children moved in 1902 to their new home, Government House, at Ma-t'ou village, now renamed Port Edward. Ma-t'ou village had been originally the port of the old walled city of Weihaiwei29 and Government House was situated on a slight eminence overlooking Ma-t'ou village and divided from it only by an orchard planted by a Kew expert; there was not a fence anywhere. Port Edward was the centre of administration and contained the Government offices and the buildings occupied, until 1906, by the officers and men of the 1st Chinese Regiment of Infantry.30 But Port Edward was always very much of a 'pocket' capital, with only a handful of resident Europeans, mostly civil servants, and a few hundred Chinese merchants, craftsmen and fishermen.\n\nEqually the European community in Weihaiwei was always sparse, consisting of a few officials, merchants, and missionaries. With two or three exceptions all the Europeans resided on the small island of Liukung, where the native population was to a great extent drawn from the south-eastern provinces of China and from Japan. Liukung was only two-and-a-quarter miles long with a maximum breadth of seven-eighths of a mile but it became the headquarters of the permanent naval establishment and the site for the naval canteen (formerly a picturesque Chinese official yamên), the United Services Club, bungalows for summer visitors, a large hotel, and the offices of a few shipping firms. The several streets of shops were occupied mostly by Cantonese and Japanese.\n\n+\n\nIn 1903 there were only fourteen Europeans involved in the administration of Weihaiwei: the Civil Commissioner, the Secretary to Government, who also acted as magistrate, a financial assistant, three inspectors of police, two medical officers, one civil engineer, one foreman of works, two corporals, and two sappers of the Royal Engineers. The size of the establishment did not increase markedly over time, though an additional magistrate was procured. The Territory was divided by 1910 into two divisions, North and South. The North Division contained only nine of the twenty-six districts and was much smaller in both area and population than the South but it included the island of Liukung, where a small naval dockyard had been constructed, and Port Edward. It was under", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 208070, "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": 109, "title": "RAS-1977", "content_text": "UNDER ALTARS\n\n93\n\nenter the homes of the beater and her family. (Incidentally, they did the same with the \"small people\" a common man (Hsiao Jen A) who are gossips causing untold trouble. They are depicted on a black-printed charm as a row of men, and represent anyone who bears a grudge or gossips about their neighbours.)\n\nThough Ch'ao Chow and Hoklo temples have no Under Altars, keepers in temples used by these communities claim that other unspecified Hoklo and Ch'ao Chow temples do have them. In practice, however, most have a stone White Tiger, blackened with age, crouching on the floor in front of one of the secondary altars. In one Ch'ao Chow temple, what at first glance could be confusing, were two large and untarnished black and yellow striped tigers seated before the temple's Earth God. According to the watchman, they were normal tigers and not White Tigers, awaiting his orders.\n\nThe Green Horse\n\nThe second is the Green Horse (*) who occasionally has a groom though, rarely, a rider. Not surprisingly the horse actually is green, although it is possibly called so because Liu (green) is a homophone for \"lucky\". In a few temples he is colloquially referred to as the \"Money Horse\". He is to be found in several temples where there is no Under Altar, no White Tiger, and no Local Wealth God. Green Horse stand on their own four legs and are seldom made of a permanent material, though two in Macau and one in Hong Kong are made of what appears to be painted concrete about half life size. Most are coloured paper pasted over a bamboo frame, frequently decorated with tall, gold paper floral crowns and red rosettes.\n\nThe Green Horse is variously offered prayers and incense for assistance in keeping in touch with distant relatives, for bearing petitions to unapproachable Gods, for stopping quarrels and rumours and, according to some, for wealth. Some even refer to the Green Horse as the Protector of Women. Many Green Horses seen in temples are heavily ensnared or trussed with long, fine red (or on very rare occasions, white) cords bound around the forelegs. Occasionally pairs of red chopsticks are bound to the Horse by these red cords. Both the chopsticks and the cords are charms, placed there by wives who pray that their travelling or erring husbands will be faithful to them, or return immediately to them leaving the...", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208071, "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": 110, "title": "RAS-1977", "content_text": "94\n\nL\n\nK. G. STEVENS\n\ncause of their infidelity behind. (White cords have no separate meaning according to the temple keepers concerned).\n\nThe larger and more permanent Green Horses are offered fresh vegetables which are not placed in or near their mouths but, rather frustratingly for the horses, balanced on their heads. The rider of the Green Horse is known as the \"Nobleman of the Green Horse\" Kuei Jen (†A), and although he is rarely depicted save on paper charms it is accepted that they are a pair who work together and never separately. A keeper of the Stone Nullah Lane temple in Hong Kong claimed that the Nobleman (the Kuei Jen) and his Green Horse are helpful persons to whom people turn in time of need. He then referred to the opposite, the Hsiao Jen, the “mean one\" who grumbles, carries tittle-tattle and is envious. The latter causes you unnecessary trouble such as loss of money. The helpful Nobleman shows you the way to fortune and the easy route through life. The beating of the \"mean ones”, described earlier, is to discard the bad luck such people bring.\n\nA few devotees, only encountered in Shamshuipo, believe that the Green Horse is capable of providing academic success for members of the devotee's family, as they reason that a nobleman on a horse must be both well-educated and an official, and that his support must inevitably bring success to youthful scholars.\n\nA few devotees pray to Green Horse before a journey and again after a safe return. An extension of prayer for the traveller's safety was described in one small temple in Kowloon where the keeper said that the Green Horse is a divine messenger who is asked to visit and inform close relatives far away, of the sender's well-being and bring back tidings of their lives and aspirations. The keeper rather surprisingly added that it was also his understanding that if children failed to obey their parents, the elders would petition the Horse to knock some discipline into them! In another temple, however, a keeper was quite adamant that the Green Horse is only a messenger used by the Gods to send messages to each other, and must never be approached by humans. Finally, in Shamshuipo and in Wanchai, the Green Horse and the Nobleman are prayed to by the out-of-work, as the couple have the reputation of speedily being able to find suitable employment for devotees.\n\nThere are other similar horses which should not be confused with the Green Horse. The first is the steed ridden by Kuan Ti, the", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 209447, "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-1982", "page_number": 104, "title": "RAS-1982", "content_text": "82\n\nELIZABETH SINN\n\nwas found.67 Besides firing, the police also charged at the crowd. The paper treats us to the vivid description of a particular “valiant” Sikh policeman. He had been knocked off his pony, but he got back on the saddle, and, “drawing his sword, he charged. He does not seem to have used the weapon on the mob,” the paper reported, but, “round and round he went in an increasing circle, knocking the mob over like nine pins. He must have bowled over a very great number of them, and with the pony trampling over the prostrate men, many must have been a good deal hurt.” Man and beast came in for praise. “The pony behaved splendidly and seemed imbued with the same spirit as its rider, tearing might and main in among the thick of the crowd, over numerous obstacles.”68 But when we remember that the “obstacles” were human beings, the ferocity of the police reaction to the morning’s stone-throwing strikes home.\n\nIt is perhaps as justifiable to say that police action had eventually quelled the disturbance as it is to say that police action had provoked the crowd and exacerbated the situation in the first place. In other words, the over-reaction of the police was likely to have magnified some ugly stone-throwing into a large-scale disturbance.\n\nIf our interpretation of these events is that the riot had broken out spontaneously, what can we make of the “bad characters” and triad members who were reported to be present in Hong Kong in large numbers? Marsh, for one, believed that bad characters had instigated the riots, and he suspected that they were somehow connected with the Canton authorities.\n\nThere is indeed evidence that there were large numbers of triad members in Hong Kong, but they had begun to gather there since 1883, and no disturbance had been instigated by them then. Then, their main purpose had been to stage a major uprising in Waichow, and it seems that in 1884, as again later in 1885, their main concern remained Waichow.70 What records we have of them do not indicate any connection with the Canton authorities.\n\nI think it is reasonable to contend that the particular circumstances emerging from the strike created the conditions for riot, not the presence of bad elements. None of the arrested", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209727, "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-1982", "page_number": 384, "title": "RAS-1982", "content_text": "Page 362\n\nBOOK REVIEWS\n\n+ +\n\n+\n\nto provide a succinct general survey of British policy in the Far East with the emphasis placed primarily towards China and Japan; South East Asia is discussed, particularly in the nineteenth century and the period after 1941, when it is more important to assess developments within the pattern of British advance and retreat in the Far East. Within that framework Peter Lowe has succeeded admirably in laying bare the flesh and bones of the subject. And, indeed, so far as the body of the book has been anatomised as a living tissue of encounters, resulting from the impact of one Western civilization upon several Asian societies, the only possible criticism might be that the need to be succinct has forced the author to cut through the nervous system of cultural and diplomatic relations rather too drastically.\n\nHowever, it must be recognized that there is an awful lot of relevant data — economic as well as political — to be included in this survey. I admire Peter Lowe's skill in compressing these not insignificant details into the narrative. (I suspect that he relieved the pressure of his expositions when the text, presumably, was given as lectures by anecdotal asides to generate a feeling of the period and the place.)\n\nTherefore it would not be appropriate in a short review such as this to raise any particular issues for discussion or criticism. The text, in fact, is supplemented by well-informed references to recent book and periodical literature where the serious university student would follow up the cryptic clues to the problems of interpretation so precisely indicated in the author's presentation. Britain in the Far East, in fact, represents that happy example of a text book which so clearly reflects a mastery of the subject obtained by meticulous research and command over sources in Western languages. The authority so evident will therefore also commend the book to the general readers of Far Eastern History whether they are located in the British metropolis or in the surviving periphery of the British formal and informal empires laid down in the nineteenth century. Again, Peter Lowe puts this perspective into a lapidary concluding remark “In essence, Britain's role in the Far East belonged to history.” All we can add in Hong Kong is the rider that here a certain instalment of that history has yet to be played out.\n\nALAN BIRCH\n\nPage 362", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 210714, "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-1986", "page_number": 65, "title": "RAS-1986", "content_text": "48\n\nSTEPHEN SELBY\n\noverseeing the design, laying and maintenance of a system of sewers, stormwater drains and nullahs on Hong Kong Island, in Kowloon and the New Territories. However, vacancies which he filled during the leave of other officers (which was usually on a half-pay commuted basis and lasted from six months to one year) brought him into contact with road-laying, marine and reclamation engineering works as well.\n\nSocially, H. T. Jackman was popular and well-liked in Hong Kong. He was keen on soccer and tennis and, as he got older, he took up golf. He was a member of the Hong Kong Club, Royal Hong Kong Golf Club and the Civil Service Cricket Club.\n\nFrom 1904 to 1905, Jackman was appointed sanitary surveyor under the Public Health and Buildings Ordinance of 1903 with the job of surveying built-up areas in Hong Kong and, where necessary, condemning and demolishing slum areas (mainly in Western) to allow for the construction of sewers and rebuilding of proper accommodation for the residents. It must have been a difficult task, for the provisions of the Ordinance were generally unpopular and corruption was rife among the staff tasked with its enforcement.\n\nIn 1908, Jackman accompanied A. J. Darby of the Crown Lands Office on secondment to China to carry out route surveying work (possibly for the Kowloon Canton Railway, for which surveys on the Hong Kong side were carried out in 1905. However, the railway was not built by the P.W.D.).\n\nMuch of the sanitary work required in Hong Kong at that time was for the provision of water supplies to residential areas. Jackman was closely involved in the enlargement of the Albany filter beds and increasing the capacity of water mains serving the Peak and Western (at that time the latter was the most densely populated area of the Colony). This involved drawing water from the Tytam reservoir via new mains along Caine Road and Bonham Road and the re-design of the Bonham Road water pumping station. He was also involved with the construction of rider-mains in Central and the construction of the Tytam secondary reservoir while the resident engineer was away on leave. In", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 211960, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1989", "page_number": 375, "title": "RAS-1989", "content_text": "350\n\nworld by first fixing them in the arms of a mounted paper horse rider known as gung-chou, who served as a messenger, and then burning the three (horse, rider, and memorial) together. The other form, known as bong, was posted in a rite on the main day of the festival on a wall, and remained there until the conclusion of the ritual.\n\nThe scripture chanting/Repentance session took place before the Three Pure Ones three times a day. The manual used was the common Jade Emperor's Repentance Scripture. The sessions were very short. The one I timed lasted only fifteen minutes. The other daily rite was the procession of offerings, which started at the Taoist altar with worship of the Three Pure Ones, then visited all the five faan posts, all the temporary altars and the Jau and Wong Temple, the guardian gods of the paang, and the yau-saan. The procession included flags and banners, and was preceded by a man holding a \"spirit summoning flag\". At each spot it stopped at, the priests briefly chanted and made offerings.\n\nThe other (and longer) rites involved a lot of chanting and singing, which, in many cases, nobody could hear clearly. The amplified music of the puppet theatre drowned out any other sound. The only exception was a scholar of religion from the Chinese University of Hong Kong who had the high priest carry a wireless microphone for him and who could therefore listen to the priests' words from a headphone radio and compare them with the manual. My descriptions of the Taoist rites, therefore, are often interpretations of what I saw and heard on the basis of past experience and manuals. 63\n\nE. The Participants List in the Taoist Rites\n\nOf the elements of the rites, the villagers probably knew most about the Memorials in their different forms. The women villagers in general knew less about the festival (or they pretended to). When I asked some elderly ladies at the ritual site what da-jiu was all about, they explained that it was heui-lok promised to Jau and Wong, to commemorate them. They suggested that I should ask elderly men instead. It was men who knew more about these things. The knowledge was handed down from one generation to another. But I overheard, during the opening rite, the same group of elderly ladies asking themselves how many priests were reading the Memorial (the one to be burnt). They observed that there was too much noise for them to hear the reading. They explained to me that the names of all the villagers (yan-hau) were being read. The priests\n\nPage 375\n\nPage 376", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 212735, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1992", "page_number": 44, "title": "RAS-1992", "content_text": "29\n\n1st Class in a sedan carried by four bearers.' This was probably no more than hyperbole. He stated in his Miscellanies that he had once possessed a very fine sedan-chair presented to him in Szechuan, with a magnetic compass let into the hand rest or bar which is placed across the chair in front of the rider to rest his hands on.\n\nImperial officials, and their principal wives, wore large embroidered square badges tacked across their surcoat's chest and back, which in addition to their hat buttons, denoted their rank. These were worn by all nine grades of civil officials and, according to Garret, by military officers of the Manchu army stationed in provincial garrisons and in Manchu quarters in large cities. This might explain why Mesny failed to mention squares, apart from five paragraphs describing them and their use, and a remark in passing that a Major-General, 2nd Class of the 2nd Degree would have a 'lion' breast badge. When he visited Amoy in 1879 he was reported in the local foreign press having worn western clothes but with the red button of mandarin rank on top of his foreign cap. As he never spelled out that he ever wore the badge and button commensurate with his military rank we shall probably never know whether he ever did wear such a badge.\n\nHe possessed a Chinese passport consisting of a large single sheet of printed white paper, usually endorsed with certain conditions but in Mesny's case it entitled him to protection in all provinces and beyond the Great Wall, unlimited as to a period of time. He was, he added, never asked for it. It called on all county officials to afford the traveller due protection, safe guidance and reasonable information. He also had at various times official Circular Dispatches [ch'uan-p'ai]. These, he explained, were issued to officials travelling on government service entitling them to named supplies of food, fodder, carts, chairs, pack mules, saddle horses, coolies and accommodation in official inns along the whole line of march.\n\nHe had an official seal when he was the General Superintendent of Foreign Ordnance for the whole of Kueichou province, an appointment he obtained during the Winter of 1875 and held until March of 1877. He explained that he observed all the due formalities of putting away his seal during the New Year annual rites and ceremonies. The seal, he claimed, bore his rank as Lieutenant-General, and Knight Ying of the Order of Pa-t'u-lu. We have no idea of the rank and grade of the Superintendent and as he does not refer to himself as Lieutenant-General", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 213311, "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": 133, "title": "RAS-1994", "content_text": "113\n\nMorgan, Carole, ‘A Short Glossary of Geomantic Terms', Journal of the Hong Kong Branch of the Royal Asiatic Society, vol 20, 1980\n\nNeedham, Joseph, Science and Civilisation in China, vol II. Cambridge University Press, 1956\n\n· ditto, vol IV, 3, 1971\n\nNoble, Sara, Feng Shui in Singapore, Graham Brash, Singapore 1994\n\nO'Brien, Joanne with Kwok Man Ho, The Elements of Feng Shui, Element Books. 1991\n\nPennick, Nigel, The Ancient Science of Geomancy: Man in Harmony with the Earth, Thames and Hudson, 1979\n\nPeplow, S H and M Barker, Hong Kong Around and About, Ye Olde Printerie Ltd, 1911\n\nPike, S N, Water Divining, A Book of Practical Instructions, Research Publications, England, 1945\n\nPotter, Jack M. 'Wind, Water, Bones and Souls: the Religious World of the Cantonese Peasant', Journal of Oriental Studies, Hong Kong University, vol. 8, 1970\n\nRossbach, Sarah, Feng Shui: Ancient Wisdom for the Most Beneficial Way to Place and Arrange Furniture, Rooms and Buildings, Hutchinson, 1983\n\nFeng Shui: The Chinese Art of Placement, Dutton, New York, 1983\n\n------ Interior Decoration with Feng Shui, 1981\n\nInterior Design with Feng Shui. How to Apply the Ancient Chinese Art of Placement, Century, 1987.\n\n-Interior Design with Feng Shui, Rider, London, 1987\n\n1\n\nShen, D C, '\"Feng Shui\" Woodlands' Journal of the Hong Kong Branch of the Royal Asiatic Society, vol 14, 1974\n\nSkinner, Stephen, The Living Earth Manual of Feng-Shui, Chinese Geomancy. Graham Brash. Singapore, 1983", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213798, "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": 150, "title": "RAS-1996", "content_text": "121\n\n4. Such as Muxía San Lang (p 695), Hagoo Wu Lang (p. 1802), Hupe Wu Lang (p 1802) and Mu Ping San Lang (p. 308)\n\n12 See for example, Yi Yuan of Southern Dynasties15 p. 1, Shoku edition. The passage reportedly appears also in Hua Yang Guo Zhi of earlier Jin dynasty, and the Hou Han Shu of the Southern Dynasties\n\n\"Kainan Xhuan Xin\" 4, Shoku edition pt\n\nHht No Gan p 5 in Shankar edition\n\n14 For Tarshan Shi(4) Lang see p. 297 21b Tarshan Sau Lang | 298 p 24b Huayue San Lung | 300 p 30 and ↑ 301 p 33, Huashan San Lang | 303 p 39. There is even a Ji (7) Lang son of Daryue San Lang in) 305-p-490). By in Xiaoshuo Daguan edition reprinted Yangzhou 1983\n\n** J 4 p 21 in Shrakat edition\n\n\"The Wudu HaYao\", quoted by Wang Jiayon Daojiao Tungan, hengdu Basu Shushe, 1987,\n\n$49\n\nIN\n\nNanbu Xusha, Simoku edition mp4\n\nHong op out p 508\n\n* Quoted by Rolf A. Stein \"Religious Laoism and Popular Religion from the Second to the Seventh Centuries”, in Holmes Welch and Seidel eds. Facets of Taoism. Yale University Press, 1979. He dates the collection as from Tang dynasty (p. 67). The text is in the Daoist Canon, vol 704\n\n4)\n\nGaryu Congkao | 37, p 677 in reprint by Hefei Rennin Chubanshe 1990.\n\n52 Hong mp of, pp. 916, 1692\n\n* The most curious example is abid, pp. 328-110, quoting an abridged document submitted to a temple as petition. The quoted passage gave an additional name of himself in the form Ediscuss here. The quoting passage seems to have overlooked the fact the author of the quoted passage was the husband of the female ghost who made trouble.\n\nDIYLp 41, p 25\n\n\"He may be related to Zhan Hou of Jin dynasty who appeared in a legend about a stone horse and stone rider, related in the Yi Yuan a work of the Southern Dynasties quoted by Taiping Guangji4 (top en ↑ 284 p 1969). Perhaps the same Zhao Hou is referred to by Zhao Hou Nan Fa (Southern Magic) and Zhao Hou Da (register) mentioned by the Ming Daoist manual [Tan Huang Daojiaoling Yu Ce, in the Daoist Canon vol. 1109-1110]. There are a few schools of magic, that calls themselves Nan Fa. One is mentioned in Du Guangting op cit 12 p 5, and another in Hong op cit pp. 1733 and 1736]\n\nPage 150\n\nPage 151", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 214209, "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": 67, "title": "RAS-1998", "content_text": "30\n\nThe author, as a soldier himself, recalls a 'lecturette,' in Britain, while expecting the country to be invaded by Germans in 1940. His army squad was being instructed how to set booby traps. A thin wire was stretched from tree to tree, across a country road at the appropriate height, so that it could slice off the head of a motorcycle despatch rider. This was effectively demonstrated by a mock-up on film and just about everyone present, who were all generally good-hearted, genuine people, laughed. They were acting 'out of character.' But, after all, there was a war on.\n\nThe author recalls during the invasion at Salerno, in Italy, when there was a possibility that the British and American forces would be pushed off the beachhead, British soldier comrades told how they had gone on patrol and how in order to keep two German soldiers from shouting out, knifed them as they slept in their trucks. A Gurkha who was listening to the conversation immediately piped up. 'That's not fair! You should at least wake them up before you kill them!' Everyone thought it a huge joke. Today, looking back under peacetime conditions, it all seems terribly macabre and gruesome.\n\nLin Yutang is quoted as saying, 'Humour is the product of contentment and leisure.' Yet the British tommy was able to crack jokes even when faced with abysmal conditions. It is recorded that, in the defence of Hong Kong in December 1941, the men of the Middlesex Regiment 'never lost their sense of humour' (Lindsay, 1978; 136). Probably the Chinese Communist soldiers, on the 10,000 kilometre Long March, which lasted over a year in 1934-35, did not either, although their sense of humour was, no doubt, different. For instance, the Chinese soldiers used to sing, 'Don't fall behind, don't get wounded, don't get the eight silver dollars' (Lee, 1999). This can be likened to the English World War Two song, 'Pack up your troubles in your old kitbag ....'\n\nBut jokes can offend and one needs to be careful, in some countries especially, not to give the wrong slant to sexist jokes which can ruffle feathers. When talking to a Chinese, whose traditions value filial piety, you do not in the main tell mother-in-law jokes — although there are a few jokes about mothers and their relationships with sons-in-law. Again, in Chinese society, you do not say, where death is more or less a taboo subject, 'You're too slow for your own funeral', or 'He's got", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 215645, "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": 422, "title": "RAS-2001", "content_text": "374\n\nthe tale the guide told us. A troop of Cromwell's Roundhead cavalry had entered the Minster determined on the destruction of all 'popish monuments,' but St John of Beverley, the local saint, canonised in 1037 had been so incensed at the desecration of the Minster by the Roundheads riding their horses into the building, that he had \"caused\" the leading horse to stumble, and its rider in falling off had struck his head on the flagstone floor and been killed, whereupon the rest of the troop had left vowing not to incur further wrath and disaster by destroying the Minster's interior.\n\nHow true these two tales are I could not say as both came from oral traditions which do not seem to have been recorded, but I found it quite curious that two such similar tales of divine intervention could occur in two small and relatively unknown places at opposite ends of the world.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 216409, "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-2003", "page_number": 168, "title": "RAS-2003", "content_text": "118\n\nIn addition to her usual cruising on the China coast the ship paid one visit to Nagasaki and, early in 1933, another to the Philippine Islands.\n\nOn 11 June 1933 the carrier EAGLE, Captain L.V. Wells, DSO, arrived at Hong Kong to replace her on the station. Accordingly the next day HERMES slipped for Singapore and after a pleasant passage reached Sheerness on Saturday, 22 July 1933.\n\nAlthough while in the East mention has been made above of the activity of pirates, actual direct involvement with any such deed had been about the only experience she missed between 1930 and 1933. She was to fill that gap during her following commission, also on the China Station when under the command of Captain The Hon. George Fraser.\n\nNOTES\n\n[Hon Ed.] HMS HERMES, a small aircraft carrier of some 10,950 tons, was the first purpose-built such warship in the Royal Navy. On 15th January 1918 she was laid down at the Armstrong Whitworth yard and launched on 11 September 1919. The yard was scheduled to close, and no great post-World War I urgency to complete her was perceived, so she was towed to Devonport for completion. There she was commissioned on 6th August 1923. Several of her pre-World War II commissions were spent on the China Station. At the outbreak of World War II she \"worked up\" in the English Channel, carried out one patrol, and then in October 1939 was ordered to Dakar to work with the French Navy on anti-enemy blockade runner and surface raider patrols. With the ship operating twelve Swordfish aircraft, generally speaking these operations took place out across the Atlantic towards the coast of South America. On 8 July, 1940, with the advent of Vichy then at Dakar, the ship launched a daring night-time attack first using her motor boat immediately followed by Swordfish aircraft torpedoes, crippling the new battleship RICHELIEU which was lying in Dakar Roads. Subsequently, when returning to Freetown, she was damaged in collision with the P & O liner CORFU, then an armed merchant cruiser engaged in convoy protection duties. She was repaired at Simonstown, South Africa. Following repairs she saw further service, enjoying some notable successes, in the South Atlantic, Indian Ocean and Persian Gulf.\n\nFrom Trincomalee late on 8th April 1942, the approaching Japanese fleet having", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 } ]