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    {
        "id": 205193,
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        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
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        "document_key": "RAS-1966",
        "page_number": 149,
        "title": "RAS-1966",
        "content_text": "BOOK REVIEWS\n\n143\n\ntributed) makes it the most interesting of all and appealing to this reader.\n\nMax Scheler's statement is quoted more than once, with approval, about the coming of \"the hour that harbours in its breast the future of humanity, the hour when Asia and Europe will enter upon a discussion of the principles of their religious and metaphysical life\" (p.313). The book does not present directly such a discussion except in a few spots, notably the essay on the uniqueness of Europe by a Frenchman. Is it because religious and metaphysical principles are the things that ultimately divide as well as unite? Slater's essay should provide a step toward Scheler's prophesy. This should be coupled with Needham's proposition that it is the common knowledge (and use) of nature, which is what he means by science, that is the real basis of dialogue, if not indeed of the unity of mankind. What is the place of normative values in the study of science and in intercultural confrontations? Should we, as the important footnote on pp.317-318 suggests, confine ourselves to \"thoughtful and accurate description\" (such as provided by the historical essays in the book) for the time being, avoiding value judgments and therefore the temptation of \"cultural egotism?\" This is the kind of significant question the book raises but does not answer.\n\nThe essays collected in this symposium are generally short (about 15 pages) and readable. Some are better documented than others. The material in the upper half of p.318, for example, is too important not to be acknowledged as to its source. The long Bibliography at the end of the book would be more useful if classified or annotated. It should be otherwise more selective. Karl Wittfogel's work, Oriental Despotism, apparently important because it is mentioned twice in the book, is strangely left out of the Bibliography. Wang Gungwu's family name is Wang, not Gungwu, as arranged in the \"Notes on Contributors\" on p.355 and stated on p.316—a minor case of East-West misunderstanding! It may be noteworthy that eight out of the twenty contributors (most of them historians) were at one time or another associated with St. Anthony's College, Oxford, making the book to this extent a joint product of that scholarly community. The book, finally, includes as its most important appendix \"A Dialogue on the Glass Curtain between Arnold Toynbee and Raghavan",
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    {
        "id": 210545,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1985",
        "page_number": 152,
        "title": "RAS-1985",
        "content_text": "133\n\nthe manes derived pleasure from flowers strewn about their graves; whether the tradition of providing them with a meal on these occasions was equally long-standing is unclear, but it was certainly well-established at the outset of the Empire.\n\nInterpretation of the Cult Practices\n\nSince the late nineteenth century, a series of exceptionally competent classicists, notably Attilio de-Marchi, Franz Bömer and Jocelyn Toynbee, have focussed their attention on the cult of the dead in the Roman world. Each has compiled the relevant evidence with painstaking thoroughness, but without attempting to explore similar institutions in other cultures. In the absence of such an analytic framework, however, historians of Greece and Rome have not been able to generate a set of meaningful questions against which to test these accumulated data. The major advantage of the comparative approach employed here is that it locates this mass of information in a broader anthropological setting, where pertinent questions are already to hand. These have been raised by anthropologists with a specific interest in mortuary practices, whose work in contemporary societies, including the Chinese, has grown increasingly sophisticated over the last thirty years.\n\nAt the outset, it must be emphasized that the concerns of the modern anthropologist cannot be blindly grafted onto the ancient material. Because classical scholars will always be restricted by the deficiencies of their evidence, there are several interesting questions that cannot even be attempted. One brief example will elucidate the point. Anthropologists at work in Taiwan and the New Territories have frequently examined the generational depth of the ancestral cult in the villages in which they have conducted their field studies. At what point, they ask, does an ascendant cease to receive offerings as an individual on his death-day anniversary and become instead an undifferentiated member of those distant ancestors who are honoured collectively on other occasions? In a land-poor village, for example, Steven Harrell determined that ancestors \"more than one or two generations removed from the eldest living family members” received combined offerings at the Ch'ung Yang.\" Ahern found",
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    },
    {
        "id": 210556,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1985",
        "page_number": 163,
        "title": "RAS-1985",
        "content_text": "144\n\nLattimore (1942)\n\nOgilvie (1969)\n\nRel. & Rit.\n\nToynbee (1971)\n\nWolf (1974)\n\nWolf (1976)\n\nWolf and Huang (1980)\n\nYang (1945)\n\nJOHN KARL EVANS\n\nR. Lattimore, Themes in Greek and Latin Epitaphs (Urbana, Ill., 1942)\n\n= R.M. Ogilvie, The Romans and Their Gods in the Age of Augustus (London, 1969)\n\nA.P. Wolf (ed.), Religion and Ritual in Chinese Society (Stanford, 1974)\n\n=\n\nJ.M.C. Toynbee, Death and Burial in the Roman World (London, 1971)\n\n=\n\nA.P. Wolf, “Gods, Ghosts and Ancestors”, in A.P. Wolf (ed.), Religion and Ritual in Chinese Society (Stanford, 1974), pp. 131-182\n\n=\n\nA.P. Wolf, \"Aspects of Ancestor Worship in Northern Taiwan\", in W.H. Newell (ed.), Ancestors (The Hague and Paris, 1976), pp. 339-364\n\n- A.P. Wolf and Chieh-shan Huang, Marriage and Adoption in China, 1845-1945 (Stanford, 1980)\n\n=\n\nM.C. Yang, A Chinese Village: Taitou, Shantung Province (New York, 1945)\n\nTranslations have been provided by the author for those passages quoted from the Greek and Latin.\n\n2 Cf. CIL 5.1813 (Gemona), where the formula has been shortened to N.F.N.S.N.C; Lattimore (1942), 84 n. 473 plausibly suggests that the second F has been carelessly omitted.\n\n3 The formula appears in slightly modified forms in such disparate communities as Lambaesis in Africa (CIL 8.3463 = ILS 8162), and Lactora in Aquitania (CIL 13.530 = ILS 8163).\n\n4 Epigr. Gr. 595 – IG Rom. 1.313. Cf. Epigr. Gr. 1117 (Bologna), and IG 14.2190 (Rome), where the translation of the Latin formula is still more precise. All of these despairing epitaphs are reminiscent of the teachings of Lucretius, and will remind students of Chinese philosophy of the views on life and death espoused by Wang Ch'ung (A.D. 27 - 97?). He also scoffed at the notion of consciousness after death: \"if we suppose that after death a man becomes a ghost, there would be a ghost on every road, and at every step. Should men appear as ghosts after death, then tens of thousands of ghosts ought to be seen. They would fill the halls, throng the courts, and block the streets and alleys, instead of the one or two which are occasionally met with.\" See A. Forke, Lun-Heng 1. Philosophical Essays of Wang Ch'ung, 2nd ed. rep. (New York, 1962), 193. It therefore follows that sacrifices are useless: \"ghosts and spirits are insensible of joy and anger. People may go on sacrificing to them for ever, or completely disregard and forget them, it makes no difference.\" (Forke 1.524). One Greek inscription, from Astypalaea, requests that food and drink not be brought to the grave, for \"corpses have no need for the things of the living:\" see J. Geffcken, Griechische Epigramma (Heidelberg, 1916), no. 209. Forke discusses the similarities between Wang Ch'ung and Lucretius at length (supra, 1.13-29); readers unfamiliar with Han philosophy will profit from the brief discussion of Wang Ch'ung in M. Loewe, Chinese Ideas of Life and Death: Faith, Myth and Reason in the Han Period (202 B.C. — A.D. 220) (London, 1982), 12-14, 35-36, 68-70, and 89-90.",
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    },
    {
        "id": 210559,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1985",
        "page_number": 166,
        "title": "RAS-1985",
        "content_text": "147\n\n22 Anthropologists tend to use the terms \"ancestor worship\" and \"cult of the dead\" interchangeably, but as Yang (1945) has pointed out, the former is inappropriate in the Chinese context \"because the Chinese do not worship their ancestors in the way that gods are worshipped\" (p. 90). The term \"cult of the dead\" seems more accurate, for both Roman and Chinese practices satisfy Emile Durkheim's definition of a cult as \"a system of diverse rites, festivals and ceremonies which all have this characteristic, that they reappear periodically.\" See The Elementary Forms of the Religious Life, trans. J.W. Swain (New York, 1915), 80.\n\n23 Pet. Sat. 71.\n\n24 Cf., inter alia, ILS 7814, 8077, 8079, 8081, 8240, 8246, and 8341; on the concept of the domus aeterna, see further the discussions of Cumont (1922), 48; and Lattimore (1942), 165–167.\n\n25 Cf., inter alia, ILS 7583, 8426, and 9143. The abbreviation $.T.T.L is more frequent: ILS 1555, 1659, 2514, 2654, 4960, 6801, 7594, 7595, 7749, 7766, 7802, 8100, 8131, 8421, and 8445. On this and similar formulae that presuppose a belief in sensation after death, see again Lattimore (1942), 65-74.\n\n26 CIL 6.2357 = Buecheler, Carm. Epigr. 838 = ILS 8204. On this phenomenon, see again Cumont (1922), 58; and Lattimore (1942), 118-123, and 230-237.\n\n27 These nine days, called the denicales, began and ended with funeral banquets at the gravesite, the silicernium and cena novemdialis respectively. With the latter, the deceased took his or her place among the maiores, or ancestors. For more detailed discussion of these rituals, see de-Marchi (1896), 1.192-199; Toynbee (1971), 50-51; and D.P. Harmon, \"The Family Festivals of Rome\", in H. Temporini and W. Haase (eds.), Aufstieg und Niedergang der römischen Welt, 1.16.2 (Berlin, 1978), 1602-1603.\n\n28 Cf. Bömer (1943), 48; and Toynbee (1971), 35.\n\n> \n\n29 There is a considerable literature on this point; cf., inter alia, Fustel de Coulanges (1874), 17-22; Cumont (1922), 3, 50; Lattimore (1942), 126-135; and Toynbee (1971), 37. As H. J. Rose, Ancient Greek Religion (London, 1948), 29-30; and R. Garland, The Greek Way of Death (Ithaca, N.Y., 1985), 104-120, have emphasized, the classical Greek cult of the dead was similarly structured.\n\n= \n\n30 One should also note CIL 12.5102 Buecheler, Carm. Epigr. 188 – ILS 8154, from Narbo in southern France: \"I drink without cease at this my tomb, the more eagerly because it is here that I must sleep and dwell.\"\n\n31 See R.E.M. Wheeler, “A Roman Pipe-burial from Caerleon, Monmouthshire”, AntJ, 9 (1929), 1-7; and H. Laver, \"Roman Leaden Coffins Discovered at Colchester\", Trans. of the Essex Archaeological Society, n.s. 3 (1889), 273-277; cf. G.C. Boon, \"Mensa Dolenda — a Caerleon Discovery of 1774\", Bulletin of the Board of Celtic Studies, 25 (1973), 346-358. More generally, cf. again Fustel de Coulanges (1874), 21-23; Cumont (1922), 50; and Toynbee (1971), 37, 51.\n\n32 See Festus, v. culina; and, inter alia, CIL 1,1059, 5.7459 = ILS 8342. These amenities are also discussed by Fustel de Coulanges (1874), 22-23; Cumont (1922), 53-57; and Toynbee (1971), 51.\n\n33 See Goody (1962), 393-394, and 401; and E.K. Gough, “Cults of the Dead among the Nayars\", Jour. Amer. Folk., 71 (1958), 449-450; cf. A.R. Radcliffe-Brown, \"Religion and Society\", in his Structure and Function in Primitive",
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    },
    {
        "id": 210560,
        "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-1985",
        "page_number": 167,
        "title": "RAS-1985",
        "content_text": "148\n\nJOHN KARL EVANS\n\nSociety (London, 1952), 175.\n\n34 Fustel de Coulanges (1874), 26-27; Cumont (1922), 3; and Toynbee (1971), 35.\n\n35 J. Doolittle, Social Life of the Chinese, 2 (New York, 1865), 401–402.\n\n36 Ahern (1973), 146, 217-244, and 247.\n\n37 Feuchtwang (1974), 107, points out that in the Taiwanese village that he calls Mountainstreet, an odd number of incense sticks are burnt for gods and ghosts, and an even number for the ancestral spirits. Still, deification has been possible; Wang Sung-Hsing, \"Taiwanese Architecture and the Supernatural”, in Rel. & Rit., 190-191, cites the striking example of a Japanese police officer named Seijiro Morikawa, who was formally deified after death in recognition of the services which he had performed for the villagers in his district.\n\n38 For these and additional details, see Ahern (1973), 221-228; and R.L. Janelli and D.Y. Janelli, Ancestor Worship and Korean Society (Stanford, 1982), 178. In the village of Taitou, which Yang (1945) investigated, the coffin of the deceased was usually kept at home for one to three months, although in some wealthy households this transitional period might be prolonged for as much as a year (p. 87). Here, with the exception of mock paper money, which was offered periodically, the many paper articles were transferred to the spirit world at the end of the funeral procession itself (p. 89).\n\n39 Thus Hsiao-tung Fei, Peasant Life in China: a Field Study of Country Life in the Yangtze Valley (London, 1939) 30; Hsu (1967), 76; Jordan (1972), 32-33; Ahern (1973), 149; and Wolf (1974), 177.\n\n40 Hsu expresses the same view in his Clan, Caste and Club (Princeton, 1963), 45-46, but here extends it from West Town to \"every part of China.\n\n41 Wolf (1974), 160; cf. inter alia, R.F. Johnston, Lion and Dragon in Northern China (New York, 1910), 286-287; Fei, Peasant Life, 78; M. Freedman, \"Ancestor Worship: Two Facets of the Chinese Case\", in M. Freedman (ed.), Social Organization, Essays Presented to Raymond Firth (Chicago, 1967), 92-93; and Jordan (1972), 97.\n\n42 Wolf (1974), 164-167.\n\n43 Ahern (1973), 199-201.\n\n44 R.L. and D.Y. Janelli, Ancestor Worship and Korean Society, 192, and 195, argue that a wife is much more likely openly to attribute malevolent behavior to the spirit of one of her parents-in-law than her husband, who will be exceedingly reluctant to condemn the mother or father who nurtured him. They go on logically to suggest that \"the lower the rate of uxorilocal marriage, the sharper the difference between men's and women's reluctance to acknowledge ancestral hostility.\" This may account in part for the profound disagreement between the findings of Hsu and Ahern, for as we shall see below, the rate of uxorilocal marriage in the northern Taipei basin, where Ch'i-nan is situated, has approached 15 per cent, while it was closer to 40 per cent in West Town during the period of Hsu's residence.\n\n45 Cf. Jordan (1972), 32-34; Ahern (1973), 248; and especially Feuchtwang (1974), 117. This was no less true of the p'o in the Han period; see Loewe, Chinese Ideas of Life and Death, 26-27.\n\n46 Hsu (1967), 75-76, and 103.\n\ni",
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    {
        "id": 210561,
        "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-1985",
        "page_number": 168,
        "title": "RAS-1985",
        "content_text": "149\n\n47 Cf. Feuchtwang (1974), 117; Wolf (1974), 169-170; and especially C.S. Harrell, \"When a Ghost Becomes a God”, also in Rel. & Rit., 193-194, 198, and 205. Lattimore (1942), 184-202, treats the themes of untimely death and violent death on Greek and Latin gravestones in detail. The spirit of the legendary maiden Verginia, who was killed by her father to prevent her from being dishonoured by the decemvir Appius Claudius, wandered from house to house, and found no rest until all of the parties responsible for her death had been destroyed (Livy 3.58.11)—an excellent example of the motif in a literary setting.\n\n48 Cf. Ahern (1973), 241-242; Feuchtwang (1974), 112-116; and Wolf (1974), 178-179.\n\n49 On the beans, see Festus, v. faba; on the clashing of bronze, de Groot (1892-1910), 5.481-482, 745-746, 781-782, and 6.944-945, who points out that loud noises, including the clashing of brass gongs and cymbals, are a particularly effective means of warding off ghosts. On the lemuria in general, see H.J. Rose, Ancient Roman Religion (London, 1949), 181-182; Ogilvie (1969), 85; and Toynbee (1971), 64.\n\n50 Hsu (1967), 179-183; cf. G. Aijmer, “A Structural Approach to Chinese Ancestor Worship”, Bijdragen Tor De Taal-, Land-En Volkenkunde, 124 (1968), 95; and Ahern (1973), 166-167, and 173-174. Both Jordan (1972), 99-100; and Wolf (1976), 344, indicate that the ancestral tablets also receive offerings during the Ch'ing Ming festival.\n\n51 Ahern (1973), 166-167.\n\n52 On the parentalia, cf. de-Marchi (1896), 1.199-200; Cumont (1922), 54; Bömer (1943), 29-31; Rose, Ancient Roman Religion, 48-49; Ogilvie (1969), 75-76; and Toynbee (1971), 63-64.\n\n53 Cf. H.G.H. Nelson, \"Ancestor Worship and Burial Practices”, in Rel. & Rit, 275-276; and Harrell (1976), 378.\n\n54 Cf. Jordan (1972), 99-100 (who mentions in passing that birthdays are occasionally marked in the same fashion); Ahern (1973), 9, 99, 160, and 166-167; Wolf (1976), 344; and Harrell (1976), 377.\n\n=\n\n55 The evidence is typically epigraphic; cf., inter alia, CIL 5.4489 = ILS 8370 (Brescia), 5.7454 = ILS 8342 (Grazzani), 6.10248 ILS 8366 (Rome), and 10.5849 = ILS 6269 (Ferentinum). For interpretation, cf. de-Marchi (1896), 1.202-203; Cumont (1922), 53; Bömer (1943), 31-32; and Toynbee (1971), 51, 63.\n\n56 Again, the evidence is overwhelmingly epigraphic; in addition to CIL 5.4489, 5.7454, and 6.10248 above, cf. 6.10234 = ILS 7213, 11.132 = ILS 7235 (Ravenna), and 11.1436 = ILS 7258 (Pisa). Lattimore (1942), 135-141, offers the most extensive discussion of the rosalia, but cf. de-Marchi (1896), 1.201-202; Cumont (1922), 53; Bömer (1943), 31-33; and Toynbee (1971), 63, 97-98.\n\n57 Harrell (1976), 378.\n\n58 Ahern (1973), 160. In Pau-an, it is again personal remembrance that determines whether or not an ascendant will be attended individually on his death-day anniversary, or collectively at the Ch'ing Ming festival; see Jordan (1972), 99-101. H.D.R. Baker, A Chinese Lineage Village: Sheng Shui (Stanford, 1968), 62, notes that in this particular New Territories community individuals also receive sacrifices at the grave during the Ch'ing Ming and Ch'ung Yang festivals only so long as they are personally remembered.",
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