[ { "id": 207207, "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": 278, "title": "RAS-1974", "content_text": "Plate 14. Using an axe to rough out The White Horse General \n\n(白馬將軍)", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 208073, "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": 112, "title": "RAS-1977", "content_text": "96 \n\nK. G. STEVENS \n\npasted up on the upper lintel of the altar, or across the sides, where they remain until Spring-cleaning, or just drop off with time. They are called petitions, Pang (#). Another form of charm connected with the Green Horse is a simple postcard-sized piece of rice paper, block-printed in three colours, depicting a galloping green horse and his groom, on which is the petition (****). This is only used during the lunar New Year and, too, is burnt. One temple keeper very carefully folded such a paper inside a piece of red paper, producing a package no larger than a cigarette, ready for devotees to burn. \n\nOccasionally, green and red paper cut-outs are pasted on the Under Altar, or tied to the Green Horse's nose, head or back. These are said to represent \"messages\" from humans to the Gods asking for general benefits, and passed directly on by the Green Horse without going through a spirit medium or being dispatched by incineration. These \"messages\" without inscription are entrusted to the Green Horse at all times of the year. Although borne aloft to the Gods by the Green Horse, he is never expected to bring back a reply; the general benefits doubtless will manifest themselves in time. \n\nPaper charms obtained from the temple keepers, bearing printed prayers and pictures begging the Gods for safety, protection and blessings, are thrust into the belt or hands of the Local Wealth God or again tied to the back of the Green Horse. \n\nThe slips themselves go under the generic title for red ones of \"the Nobleman\", and for green ones of “Green Horse\". These are also regarded by many as charms to ward off demonic influence and not as messages, and are therefore pasted on certain altars and figures. \n\nOccasionally street shrines, such as the one on the corner on Taipingshan Street and Pound Lane, dedicated to the local Earth God (), have a further role as an Under Altar. The roof of the shrine and wall above it are heavily coated in red and green Green Horse and Nobleman slips which normally should be burnt. Many of the slips of paper are, in this case, pasted over the top of white or black cut-out papers which represent the Mean Ones, the Hsiao Jen. These appear in two forms; as individual human figures with large ears in black paper, and as white or black cut-out slips which look like carnival masks for a man with five eyes!", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208074, "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": 113, "title": "RAS-1977", "content_text": "UNDER ALTARS\n\n97\n\nWhen the Mean One's slips are pasted up they are promptly beaten with a shoe or slipper, and then, over them, are pasted the red and green slips representing the control exercised over them by the Green Horse and the Nobleman.\n\nOne form of the charm is a green paper cut-out horse about 24 inches long, mounted by a separate piece of red paper, cut out in the stylised form of a man. These are pasted in shrines to control the Mean Ones.\n\nOne word of warning for the iconographer. Confusion may arise in temples of Overseas Chinese communities beyond the shores of Hong Kong and Macau, particularly in Fukienese temples in SE Asia. In these there is no Under Altar as such, except in Cantonese communities in places like Kuala Lumpur. There is a separate altar which has no special title, on which there are two or more images whose general features are very similar to the Local Wealth God. They wear dunce's caps, have gaunt faces with protruding tongues and carry a fan each. In addition they carry either a chain and padlock, or a tablet permitting them to carry out an official arrest. These are the lictors of the City God whose task it is to arrest the souls of humans when the ill-fated day of death arrives, and then drag the soul before the Judges of the Underworld. Usually, one of the two images is a short man and the other, very similar to the Local Wealth God, is a tall man. The Cantonese do not appear to hold them in awe as do the Fukienese, and only depict these lictors on murals, paintings and sketches of the courts and punishments of the Underworld. Incidentally, in Yunnan, the demonic lictor of the City God was known as the \"Chicken Foot Demon\", because down to his knees he was as described, \"gaunt, with dunce's cap etc,\" but below his knees were two enormous chicken's claws. On the altar of these lictors in Fukienese temples one may see the occasional White Tiger and, very rarely indeed, a Green Horse. More frequently, the small image of Chao, the Wealth God Hsuan T'an can be seen astride or beside his tiger.\n\nOne exception to the latter is interesting. In Stone Nullah Lane in Hong Kong a larger than life image of Chao Kung-ming stands with three other deities before the main altar. Beside him is a minute tiger, the size of a kitten. The image of Chao is the only one in Hong Kong temples which is coated with red and green", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 211823, "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": 238, "title": "RAS-1989", "content_text": "213 \n\nOur Wife: \n\nCount de Brissac: Major Taylor \n\nRosine: Mr. W. Hyslop (of Gibb, Livington & Co) Pomaret, father of Rosine: D.A.C.G. Cooksley \n\nMarquis de Ligny: Mr. Stuart \n\nMariette: Lt Maynard of the 31st regiment \n\nThe Goose with the Golden Eggs: \n\nMr. Turby: D.A.C.G. Cooksley \n\nHis wife: D.A.C.G. Hayter \n\nClara, their daughter: Mr. A. Broom (of Jardine, Matheson & Co) \n\nBonsor, clerk: Dr. Sexton of the 5th Bombay N.L.I. (native lancers and infantry) Flickster: Li Yonge, 2nd Beloochi regiment \n\nAfter a lapse of almost three years the amateur theatricals took a new lease of life in a tastefully fitted up godown-theatre (for a description see Survey). It was a subscription-night with about 250 spectators, of whom 30 were female. For the first time some real names of actors were given and it became clear that the cooperation of the military had been sought for the occasion. Because the names are no longer phoney, it is finally useful to present a cast list. Among those mentioned was D.A.C.G. (i.e. Deputy Assistant Commissary General) Cooksley who died in July during one of the campaigns against the Taipings, at Quinsan. Fine playing, if one did not mind the pieces. That, however, had become a standard complaint by now. \"There was nothing striking or witty in either of the plays so that an occasional local pun or remark interpolated by the actors elicited the greatest applause\"; rather sourly the critic continued “this should not be as it interferes with the harmony of the play”. In Our Wife \"the gentle blushing Rosine was capitally got up by Mr. HYSLOP who created quite ‘a sensation' when he made his curtsey to the audience\". In contrast Mr. STUART \"was graceful in his part but lacked energy where it was requisite to give effect to the plot\". That female dress was not always easy to wear for the men was underlined when \"Lt MAYNARD acted the strong-minded cousin Mariette very fairly, despite the difficulties of crinoline”. In The Goose with the Golden Eggs the Mrs. Turby of D.A.C.G. HAYTER was \"the best piece of masculo-feminine performance we have seen\". It had to be admitted though that not all men were equally up to female characters: \"Clara, as represented by Mr. BROOM, although admirably got up in the coiffure, was rather outré in the dress, especially about the sleeves; while the manner and voice resembled more the roughness of the father than the gentleness of the mother\". (NCH 14.2.1863). \n\nL \n\n17.2.1863 (Tue) \n\nRepeat of 13.2.1863. \n\n2.3.1863 \n\nS. LOVER: \"The White Horse of the Peppers\" (1838) \n\nT: Comic drama (2 acts) \n\nR.B. BROUGH: \"Crinoline*\" (1856) \n\nT: Farce (1 act) \n\nC: Amateurs of the British 31st regiment \n\nTH: N.N. \n\nR: Cast: \n\nThe White Horse of the Peppers: \n\nMajor Hans Mansfeldt: W. Parrott Gerald Pepper: A. Keeble Magdalene: H. MacGuire Crinoline: \n\nMrs. Coobiddy: S. Gale Mr. Coobiddy: W. Phillips \n\nAgutha: S. Gule \n\nDillon: J.S. Galbreath \n\nCapt. LeBrown: J.S. Galbreath Miss Tite: P. Conron", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "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": 215329, "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": 106, "title": "RAS-2001", "content_text": "54\n\nThe Marquis is usually represented on altars by tablets though where there is an image it conventionally portrays him as a scholar-official, sitting wearing a scholar's winged cap. He has a pink face, a black beard, a rolled scroll in his left hand and a plaque bearing the characters 'May the State Prosper and the People Enjoy Peace' in his right hand.\n\nHe is usually accompanied by two aides, generals on horseback:\n\nYinma Jiangjun The Silver Horse General [mounted on a white horse]\n\nJinma Jiangjun The Gold Horse General [mounted on a black horse]\n\nIn the temple in Hougang Avenue 5 in Singapore where the main deity is Shuiwei Shengniang, the side altar stage left is dedicated to Wenzhou Houwang whose image stands on the left hand of and paired with a deity simply known as 'Da Laoye' whose image is remarkably similar to that of Wenzhou Houwang. Da Laoye has two guardians mounted on horses and armed with long handled swords. They are Generals Gan and Meng [see below 4e - list of deities in temple loose-leaf records]\n\nb] \"The Holy Mother of Shuiwei,' Shuiwei Shengmu, is primarily a Hainanese local deity who, in Hainan, was a protective deity prayed to mainly by fishermen. In South-east Asia where her cult has been established within Hainanese communities, she has also been adopted by devotees of other Chinese ethnic groups. In Singapore she is worshipped as a goddess who heals the sick by both Fukienese and Chaozhou devotees, the two ethnic groups which dominate the Chinese community in the island state. Her shrines have been seen in Malaysia, Thailand, Indonesia [even in a Chinese temple on the island of Bali], in Vietnam and Cambodia but not in either Hong Kong or Taiwan. It is claimed that the oldest Chinese temple in Thailand is dedicated to Shuiwei Shengmu, at Paknam pho. Other old temples dedicated to her have been noted in Korat and the surrounding area. Her images have no unique identifying characteristics. She is a motherly matron, sitting on a throne, attended by several assistants, and in several places she is portrayed wearing a cap bearing one to five birds with open wings.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215341, "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": 118, "title": "RAS-2001", "content_text": "66\n\nthe imperial troops defending Lingnan area. Madame Xian sent Feng Sheng to help them but as the rebel general and Feng Sheng were old friends, Feng Sheng delayed his attack on the rebels, Madame Xian was furious and had Feng Sheng cast into gaol. She then despatched Feng An but found it necessary for herself to don armour and lead the troops against the rebels. Within a couple of months it was all over. The rebels surrendered. The Sui emperor pardoned Feng Sheng and appointed him to be the Governor of Luzhou, and at the same time appointed Feng Huai to be Governor of Guangzhou and at the same time appointed Feng Huai to be Governor of Guangzhou and Feng An as Governor of Gaozhou. He also appointed Feng Bao, Madame Xian's long deceased husband, the posthumous Area Commander-in-Chief of Guangzhou and Marquis of Jiaoguo so that he could appoint Madame Xian as Duchess of Jiaoguo. He also granted her the seal of her title to enable her to administer six prefectures. The empress presented Madame Xian with a tiara, jewellery and robes which Madame Xian placed in a chest in the main hall to display them to the family as a reward for three generations of loyalty and filial piety. She then advised the future generations to continue to do their duty.\n\nIn AD 591 a number of places rebelled against the dynasty due to the corruption and tyranny of the Area Commander-in-chief of Panyou. Madame Xian proposed that she should arbitrate, and listed the crimes of the Area Commander-in-Chief to the emperor and peace was restored.\n\nShe died at the age of 89 and was granted the posthumous title of Huguo Shengmu and given a state funeral. She was buried in Tianbai county, commonly known as Gaoling where a temple was raised in her honour leading to today's cult.\n\nb] A deity who, though not Hainanese, is revered by them in several temples in South-east Asia, is the Lord of the White Horse, Baima Laoshi Gong, possibly better known simply as Laoshi Gong. He has only been noted in three temples, in Singapore and Malaysia, though an image of him did appear on sale in a Kowloon curio shop some years ago. He is the main deity in two of the three temples, both on the west coast of central Malaysia, one north of Klang and the other to the south.\n\nApart from in the two temples in Malaysia, other temple keepers", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 } ]