[
    {
        "id": 208814,
        "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-1979",
        "page_number": 271,
        "title": "RAS-1979",
        "content_text": "244\n\nORDINARY LOCAL MEMBERS\n\nDE BURE, Mrs. Ursula, 550 Victoria Road, Block 29, Floor 30, HONG KONG.\n\nDE SILVA, Ms. Minette, Dept. of Architecture, University of Hong Kong, HONG KONG.\n\nDER, The Rev. E. B.,\n\nHoly Trinity Church,\n\n135 Ma Tau Chung Road,\n\nKOWLOON.\n\nDIAMOND, Mr. A. L.,\n\nPublic Records Office of Hong Kong,\n\n2 Murray Road, HONG KONG.\n\nDOHERTY, Ms. Kathleen Rose,\n\n11 Coombe Road,\n\nFlat 1A,\n\nHONG KONG.\n\nDOLFIN, Mr. John, III, 155 Argyle Street, KOWLOON.\n\nDRAKEFORD, Mr. Louis S., 124 Miles Clearwater Bay Road, KOWLOON.\n\nDYER, Mrs. C. E., 233 Prince's Building, HONG KONG.\n\nELSOM, Mr. Graham, J. B., G.P.O. Box 11508, HONG KONG.\n\nEVANS, Prof. D. M. E., School of Law, University of Hong Kong, HONG KONG.\n\nEVANS, Mr. C. J., Flat 9.\n\n8 Mansfield Road, The Peak,\n\nHONG KONG.\n\nFABRY, Mr. K. G., Rural Retreat, Taipo Kau, NEW TERRITORIES.\n\nFABRY, Mrs. R. G., Rural Retreat,\n\nTaipo Kau,\n\nNEW TERRITORIES.\n\nFAN, Mr. Jack F. S., 1-25 Shu Kuk Street,\n\nMay Lun Apartment 14/F, North Point,\n\nHONG KONG\n\nFITZPATRICK, Mr. John,\n\nc/o Jardine Matheson & Co. Ltd. World Trade Centre, 30/F, Causeway Bay,\n\nHONG KONG.\n\nFORSYTH, Mr. A. H., c/o Stevenson & Co., 821 Central Building, 3 Pedder Street, HONG KONG\n\nFORSYTH, Mr. James J., Flat 102,\n\n80 Macdonnell Road, HONG KONG.\n\nGAILEY, Mr. H. G., 81 Mt. Nicholson Gap, HONG KONG\n\nGAILEY, Mrs. Norah, 81 Mt. Nicholson Gap, HONG KONG.\n\nGAMLEN, Mr. Richard, 62 A-D Robinson Road, 19th Floor, Flat B, HONG KONG.\n\nGARCIA, Mr. Arthur, Victoria District Court, HONG KONG.\n\nGARRETT, Mrs. Valery M., 19 Vivian Court, 20 Mount Kellett Road, HONG KONG.\n\nGATELY, Major Charles, c/o Environment Branch, Colonial Secretariat, Lower Albert Road, HONG KONG.\n\nGHOSE, Mrs. Rajeshwari, St. Paul's Convent School, Causeway Bay, HONG KONG.\n\nGIBB, Mr. Hugh, c/o Hong Kong & Shanghai\n\nBanking Corp.,\n\nP.O. Box 64,\n\nHONG KONG.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938",
        "rank": 0
    },
    {
        "id": 208976,
        "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": 138,
        "title": "RAS-1980",
        "content_text": "106\n\nJULIAN F. PAS\n\nTherefore we next light a lamp in front of the Primordial Old One (Lao Tzu Heavenly Worthy) to clarify (signify) the proceeding and descent of the Third Ch'i from the Original August One,34\n\nThe parallelism between the Taoist and the Christian Triad or Trinity should be left out of the discussion here; what is significant in this context, however, is how the trinitarian formula in each case is used in the new-light ceremony. Another, minor, detail is the raising of the chanting tone in the two cases: the deacon chants “Lumen Christi” three times in successively higher intonations; the Taoist “deacon” or tu-chiang, repeats three times the phrase chanted by the high-priest, elevating his tone of voice.\n\n(iv) The liturgical procession. After the new light has been struck and carried into the temple, a procession takes place in which Taoist high-priest and all his assistants participate. The Christian version is a little different: the new light, struck outside the sanctuary, is carried into the darkened church during a procession in which all those present participate. Although the details differ, the main ritual event of a light-procession is strikingly similar.\n\n(v) The context of both rituals leaves considerable room for speculation. Although in the case of the Taoist fen-teng, the ritual context has become rather obscure, still, a careful analysis of this context may open up new avenues of interpretation. The context in question are two rituals which in the present chiao celebration, as witnessed in Taiwan, as well as in the older ritual texts derived from China, seem always to follow the fen-teng. These two rituals, already mentioned above (p.95) are: the \"rolling up of the screen\" and the “sounding of bell and chime”.35 It appears that the connection between these two and the fen-teng is rather uncertain and is probably not older than the Sung dynasty. As M. Saso mentions, not all Taoist priests perform the ritual at the same time or in the same ritual context.36 In other words, the phenomenological significance of these two rituals is not obvious and new speculations are possible. If again the Christian Easter rituals are called upon, it is possible to come up with a plausible interpretation of the three ritual acts as a whole: the Christian Easter celebrations contain indeed three similar rituals of which the relationship is clearly understandable. Although the historical links are still left out of the discussion here, the very structure of the Christian ritual may throw light on its Taoist counterpart and help us to understand the",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207",
        "rank": 0
    },
    {
        "id": 210259,
        "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": 230,
        "title": "RAS-1984",
        "content_text": "209\n\ned April 15, 1865.\n\nIn the biographies roman figures, as above, will be used to distin-guish these committees.\n\n2. Social Committees\n\nDespite the pressure of work during part of the year and in spite also of some claims that the treaty ports were a social and cultural desert, Shanghai could boast a fair number of clubs and charitable institutions.\n\nBelow I give some elementary details about those that crop up more than once in the biographies.\n\na. British Episcopal Church\n\nThe official Anglican Church was very early established in Shang-hai; in 1847 the first Trinity Church was built, to be replaced by a new one in 1866-1869.\n\nb. Chinese Hospital\n\nFounded in 1846 by the London Missionary Society with non-mission funds; trustees supervised the activities of the hospital, which was for Chinese only.\n\nc. North China Branch of the Royal Asiatic Society (NCBRAS)\n\nOriginated in 1857 as the Shanghai Literary and Scientific Society, renamed the NCBRAS in 1859, temporarily suspended in 1861 to be resuscitated in 1864.\n\nd. Recreation Fund\n\nA fund that was formed in 1863 through the sale of the ground within the second racecourse (to the east of the new one at Bub-bing Well Road). In order to administer this fund a committee was formed.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572",
        "rank": 0
    },
    {
        "id": 210277,
        "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": 248,
        "title": "RAS-1984",
        "content_text": "135\n\nNCH 31.3.1855.\n\n136\n\n137\n\nCR Jan. 1848, Jan. 1849, Jan. 1850.\n\nAdv. NCH 1.4.1854.\n\n134\n\nAdv. NCH 11.8.1855.\n\n119\n\nAdv. NCH 17.5.1862.\n\n140\n\n227\n\nNCH 31.3.1855, 14.3.1857.\n\n141 Polt, o.c., fac. p. 81.\n\n1414\n\n\"Dictionary of National Biography” (1900), Vol. XIII, p. 202-203; A. Wylie: \"Memorials of Protestant Missionaries” (1867), p. 25ff; NCH 11.4.1857; Couling, o.c., p. 344.\n\n143 See: J.H. Haan: “De opkomst van de Internationale Settlement te Shanghai 1845-1865\" (The Rise of the International Settlement at Shanghai) Unpublished manuscript, University of Amsterdam, 1977, p. 167-169.\n\n144 NCH 13.9.1851; SA 1855.\n\n145\n\n146\n\nJ.C. Harris: “Couriers of Christ\" (1931), fac. p. 112.\n\nWylie, o.c., p. 25ff; BS I, 74; III 1596-1597.\n\nObituary by Henri Cordier in T'oung Pao, Vol. III (1902), p. 338.\n\n147\n\n148\n\nSA 1855, 1856.\n\n149\n\nAdv. NCH 19.1.1861.\n\n150\n\nChina Directory 1874.\n\n151\n\nSee: Edward LeFevour \"Western Enterprise in Late Ch'ing China\" (1970), passim.\n\n152\n\nKing & Clarke, o.c., p. 98; see also p. 137 (year of death should be 1902 instead of 1891).\n\n153 JNCBRAS, Vol. VI (1871), p. ix.\n\n154\n\nJNCBRAS, Vol. VIII (1874), p. i.\n\n155\n\nBS III, 2365; IV, 2557.\n\n156\n\nCR Jan. 1847.\n\n157\n\nAdv. NCH 27.8.1853.\n\n158\n\nNCH 12.4.1856, 14.3.1857, 9.1.1858, 15.1.1859. Replaced by Whittal (NCH 13.6.1863).\n\n159 NCH 26.9.1857; Cordier, Letter, (see n. 32) p. xii.\n\n160\n\nDeath reported in Report 1863 Trustees Trinity Church (NCH 10.12.1864).\n\n161 CR Jan. 1842, 1843, 1848 (Macau), 1847 (Canton), 1848 (ibid), 1849 (ibid), 1850 (ibid).\n\n162 Elliston. o.c., p. 25.\n\nSA 1854, 1855, 1856; adv. NCH 3.1.1857.\n\n163\n\n164\n\nCR Jan. 1851.\n\n165\n\nNotification in NCH 17.8.1861.\n\n166\n\nNCH 10.6.1865.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572",
        "rank": 0
    },
    {
        "id": 211001,
        "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-1987",
        "page_number": 63,
        "title": "RAS-1987",
        "content_text": "38\n\nWith two governments claiming jurisdiction over it, the Walled City fell between two stools, as one undertook minimal administrative responsibility to avoid diplomatic embarrassment, the other none at all. The result was a near vacuum of administrative function and authority.\n\nAfter Chinese officials departed in 1899, the City's population was much depleted. Some of the original inhabitants stayed on. Their landownership was terminated by the Hong Kong government, which, in turn, granted them 5-year leases. The leases were necessarily short because of the awkward political circumstances. The government was in fact reluctant to grant land leases for any but public purposes and the Protestant Church became a major beneficiary of the situation, receiving several short-term leases to operate schools and charities in the City. In 1906, the Anglican Holy Trinity Church converted the former San-sheng (Three Saints) Temple into a chapel, the T'ien-kuo chiu-tao t'ang (Heavenly Kingdom Chapel). Sermons given every Wednesday and Sunday evening seem to have attracted many women and children from the neighbourhood, who might have attended as much for reasons of faith as for the entertainment.\n\nThe Church also obtained the lease of an official building to operate an old people's home, called the Kuang-yin yuan, and an alms house. Later, these were turned over to the Chinese Christian Churches Union which also ran a home for widows and orphans, known as Eyre's Refuge, in the large compound. In 1908, the Holy Trinity Church converted the former hsun-chien's office into a primary school, the T'ien-kuo A (Heavenly Kingdom) School, operating it until 1936. For some time around 1931, the Church's youth groups also held their activities there.\n\n52\n\nThe former Lung-chin Communal School was also put to good use. Between 1900 and 1905, it was the Land Court's office. Then the Secretary for Chinese Affairs took it over to run a free secondary school for over 300 students with funds from the Hou-wang Temple nearby. At one time, a public dispensary shared the premises. In this way, the schools and other charities, besides meeting the spiritual and material needs of the City's inhabitants,",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522",
        "rank": 0
    },
    {
        "id": 211007,
        "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-1987",
        "page_number": 69,
        "title": "RAS-1987",
        "content_text": "44\n\n37 Krone, p. 132.\n\n18 Bruce Shepherd, The Hong Kong Guide (Hong Kong: Oxford University Press, 1982; 1st published, Shanghai, 1893) pp. 117-118; R.C. Hurley, Tourists' Map of 8 Short Trips on the Mainland of China (Neighbourhood of Hong Kong) including Principal Places frequented by Sportsmen (Hong Kong: R.C. Hurley, 1896) enclosed in Blake to Chamberlain, April 28, 1899, #107: CO129/290, p. 7.\n\n39 Shepherd, p. 117.\n\n40 The Convention is appended in Wesley-Smith, Unequal Treaty, pp. 191-192. The negotiation of the Convention is dealt with in detail in the book.\n\n* Colonial Office draft telegram to Sir H.A. Blake, enclosed in Colonial Office to Foreign Office, April 27, 1899, despatch #130: CO882/5/66, p. 136.\n\n42 Blake to Chamberlain, May 4, 1899, telegram: CO882/5/66, p. 140; Consul Mansfield to Bax-Ironside, April 20, 1899, enclosed in F.O. to C.O., July 13, 1899: ibid., p. 304.\n\n43 Wesley-Smith, Unequal Treaty, p. 73.\n\n44\n\nThe Order-in-Council, dated 27th December, 1899, is appended in ibid., pp. 196-7.\n\n45\n\nT'an Wen-chin kung tsou-kao, XUSA (Memorials of Tan Chung-lin) 2 volumes, (Taipei: Ch'eng-wen Co., based on 1911 edition) vol. 2, 248-26a.\n\n46\n\nTranslation of a telegram from the Tsungli Yamen, dated Peking May 20, 1899, enclosed in F.O. to C.O., May 22, 1899: CO882/5/66, p. 160.\n\n47 Lo Feng-luh [sic] to the Marquess of Salisbury, October 17, 1899, enclosed in F.O. to C.O., October 28, 1899: CO882/5/66, p. 364; Lo Feng-luh to the Marquess of Salisbury, November 14, 1899, enclosed in F.O. to C.O., November 25, 1899: ibid., p. 369.\n\nPeel to Cunliffe-Lister, January 9, 1934, confidential: CO129/546.\n\n49 Stubbs to Amery, June 26, 1925, despatch #275: CO129/488.\n\n50\n\nSheng San-i l'ang tsuan-hsi t’e-k'an 1890-1965 ——A (Special bulletin to commemorate the diamond jubilee of the Holy Trinity Church, 1890-1965) (Hong Kong: the Church [1965]) p. 34.\n\n51 Ibid., p. 33.\n\n52 Ibid., p. 34.\n\n$3\n\n$4\n\nHong Kong Government Gazette, 1901, p. 1401,\n\nPeel to Cunliffe-Lister, January 9, 1934, confidential; Chiang-shan ku-jen, \"feng-t'u\", parts 106-107.\n\n55 Stubbs to Amery, June 26, 1925, despatch #275; Chiang-shan ku-jen, “Pen-ti feng-kuang\" (Local sights) part 163. These are articles appearing in the Hua-ch'iao jih-pao in 1931 and an album of them is in the University of Hong Kong Library, Jarrett, vol. 3, p. 609.\n\n56 Stubbs to Amery, June 26, 1925, despatch #275.\n\n57\n\nPeel to Cunliffe-Lister, January 9, 1934, confidential: C. Van Leo, “A Little bit of China in the Heart of Hong Kong\", Hong Kong Telegraph, January 18, 1937. R.C. Hurley, Handbook to the British Crown Colony of Hong Kong and Depen-\n\n58\n\n¦",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522",
        "rank": 0
    },
    {
        "id": 212132,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1990",
        "page_number": 74,
        "title": "RAS-1990",
        "content_text": "51\n\nthe fortunes of the Nestorian church in China between 638 and 781, and a brief exposition of the major Christian doctrines. It was composed, according to the main Chinese inscription, by a Nestorian monk who had taken the Chinese name Ching-ching. From the Syriac section of the inscription we learn that his true name was Adam, and that he was the Nestorian metropolitan, or archbishop, of China.\n\nThe Chinese term used throughout the Sian tablet inscription for Christianity is Ta-ch'in Ching-chiao K4, which can be roughly translated as the 'Syrian Brilliant Teaching.' The expression appears prominently in the inscription's title, the 'Tablet of the Spread of the Syrian Brilliant Teaching in China'.\n\nThere has been considerable debate on the significance of the Chinese geographical term “Ta-ch'in'. In fact the term always remained imprecise in its application. At its most restricted, it denoted Syria and the country around Antioch. But it is also found before the Arab conquests applied to the Roman empire generally, or at least to its eastern part. Probably the best way to think of 'Ta-ch'in' is from the viewpoint of a Chinese merchant. He knew that there was a market for his silk at the Mediterranean port of Antioch. Antioch was in Ta-ch'in and to get there a man had to go through Persia. \"Ta-ch'in' was simply the region to the west of Persia, and in most contexts 'Syria' adequately conveys the geographical area in question.\n\nAs used in the Sian tablet inscription, Ta-ch'in retains its basic geographical significance as the country, however vaguely defined, to the west of Persia. Ta-ch'in is explicitly distinguished from Persia in a section of the inscription describing the Nativity:\n\n\"One person of our Trinity, the brilliant and revered Messiah, veiling and hiding his true majesty, came to earth in the likeness of man. Angels proclaimed the good news; a virgin gave birth to a saint in Syria (Ta-ch'in). A bright star told of good fortune; Persians saw its glory and came to offer gifts.\"\n\nBut whereas Ta-ch'in is sometimes used in the Sian tablet inscription in this restricted geographical sense, in other contexts it is used as a synonym for 'Christendom'. The inscription asserted, for example, that Ta-ch'in had Christian laws, fa fei ching p'u hsing JRIO.\n\n+",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299",
        "rank": 0
    },
    {
        "id": 212149,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1990",
        "page_number": 91,
        "title": "RAS-1990",
        "content_text": "68\n\nrecopied in the 780s either by Adam, or on Adam's instructions. The Book of Praise contains a prayer giving thanks for the composition of 35 named books. The explanatory note makes it clear that Adam had been given access to Ch'ang-an's imperial library (presumably by the emperor Te-tsung); that these 35 books had been translated by him from their original Syriac into Chinese, and were a small portion of the scriptures which Reuben had brought to Ch'ang-an in 635; and that the translations had been sent to the Tun-huang monastery. The note reads as follows:\n\n\"Regarding the list of books, there are altogether 530 religious works of our church of Syria (Ta-ch'in), and they are all on patra leaves in the Syriac language. In the ninth Cheng-kuan year [635] of the emperor T'ai-tsung of the Tang bishop Reuben (A-lo-pen) came to China and presented a petition to the emperor in his native language. Fang Hsuan-ling and Wei Cheng made known the interpretation of the words of the petition. Later by imperial order bishop Adam (Ching-ching) of this church translated the above thirty and more rolls of books. The majority are on patra leaves or on leather in wrappers, and have still not been translated.'\n\nAmong the 35 books listed are four of which versions have been recovered from Tun-huang, the Book of the Secret of Peace and Joy, the Book of the Origin of Origins, the Hymn in Adoration of the Holy Trinity, and the Hymn in Adoration of the Transfiguration of Our Lord. Now if these books are, as the note to the Book of Praise implies, seventh-century works connected with Reuben, 'Christianity' should be rendered by the term 'teaching of the scriptures', and be associated with Persia, not Syria. Instead, notes in the manuscripts of the Hymn in Adoration of the Transfiguration of Our Lord and the Book of the Origin of Origins state that they were written in the Sha-chou Ta-ch'in ssu, the 'Sha-chou Syrian monastery', implying that the notes, at least, were added after 745. Furthermore, in the titles of three of these four works, we find that the term Ta-ch'in ching-chiao, the 'Syrian brilliant teaching', has been added. It does not occur in the titles as given in the Book of Praise. In the case of the fourth book, the Book of the Secret of Peace and Joy, the title remains as given in the Book of Praise, but the term ching-chiao, ‘brilliant teaching' occurs three times in the text. All four manuscripts have been copied (or at",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299",
        "rank": 0
    },
    {
        "id": 212153,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-1990",
        "page_number": 95,
        "title": "RAS-1990",
        "content_text": "72\n\nin the Christian quarter of Baghdad, when Ch'ang-an and its glories were only a distant memory, and the Nestorian church in China proper was virtually extinct.\n\nIts tone is one of elegiac regret for an illustrious past, when the leaders of the Nestorian church had enjoyed access to the emperors of China; when Fang Hsüan-ling and Wei-cheng, two of the most powerful men in T'ai-tsung's court, had welcomed the first Nestorian missionary to China, and when the emperor Te-tsung had summoned a Nestorian archbishop to the imperial palace to translate the Christian scriptures into Chinese. The term 'brilliant teaching' does not appear either in the text of the Book of Praise or in the explanatory note, although there is a single reference in the note to our religion of Ta-ch'in'. The text of the Book of Praise lists, as we have seen, a number of books brought by Reuben to China in 635, including the Book of the Secret of Peace and Joy, the Book of the Origin of Origins, the Hymn in Adoration of the Holy Trinity, and the Hymn in Adoration of the Transfiguration of Our Lord. The manuscripts of the last three documents which have survived contain the term 'Syrian Brilliant Teaching' in their titles, but the phrase is omitted from the titles as given in the Book of Praise. Also, the term ching-feng (pure wind) is no longer used for Holy Spirit: instead we find a transliteration of the Syriac Ruha de Kudsha. The man who wrote the Book of Praise did so on a manuscript which contained a text of the Hymn in Adoration of the Holy Trinity with 'Syrian Brilliant Teaching' prominently displayed in the hymn's title. He nevertheless felt able to ignore this example of 'correct' usage in the Book of Praise.\n\nThere are a number of stylistic similarities between the Book of Praise and the Book of the Secret of Peace and Joy, which suggest that our manuscript of the latter, although deriving from a seventh century Syriac original translated into Chinese by Adam, was copied in the tenth century. Firstly, its title is exactly as given in the text of the Book of Praise, and does not contain the expression 'Syrian brilliant teaching', found in the other late eighth-century manuscripts. Secondly, as in the Book of Praise, a transliteration of the Syriac Ruha de Kudsha is used instead of the term ching feng to denote the Holy Spirit. Thirdly, both texts use an obscure transliteration of the Sogdian word for 'rock' in the proper name 'Simon Peter' (Chang-wan Chang-jia, 'Simon the Rock'), instead of adopting a straightforward Chinese equivalent. Fourthly, both texts use one only of the two",
        "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299",
        "rank": 0
    },
    {
        "id": 215410,
        "series_id": 26,
        "series_slug": "histsyn-rashkb-journal-engine",
        "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊",
        "series_use_hku_proxy": false,
        "document_key": "RAS-2001",
        "page_number": 187,
        "title": "RAS-2001",
        "content_text": "136\n\nIn imitation of a real altarpiece the Dormition of Mary is followed higher up by an image above a rose window representing the Assumpta, or the Assumption of Mary into heaven, a favourite theme of Iberian retables, often combined with the theme of the Dormition. Above her there is a high relief of the Trinity with a Golgotha group at the summit. These images are quite typical of the iconography of contemporary retables and follow the sometimes-convoluted theological arguments of the Christian art of the period.\n\nAs the intricacies of the Late Gothic style gave way to the Italian Renaissance, the artistic potency of retable-façades persisted under different forms, dimensions and styles, and in different places. It spread to Southern Spain after the Reconquista, where it developed its own Renaissance characteristics. Later, mainly in a Mannerist style, it appeared in Portugal. Finally some of the most amazing examples of the genre sprouted in Spanish colonies in Mexico and Peru in a Baroque and Rococo style, sometimes displaying the artistry, or otherwise, of indigenous craftsmen.\n\nAlthough such structures are not usually found in Portuguese colonies, there are nonetheless unusual developments in the decoration of some Jesuit church façades in Portuguese India, which can give insights to later developments in their Macao church. The study of these Indian examples is also useful in another respect. Instead of studying the Macao church in isolation, as is usually done, a comparison with these and a selected number of buildings in India can help us obtain a more coherent chronological and stylistic perspective for the façade of Madre de Deus.\n\nTo trace back some of these developments in Jesuit architecture the city of Goa, today known as Velha Goa, is an obvious starting point because of its importance within the Portuguese empire in Asia. In fact, soon after Afonso de Albuquerque captured it from Yusuf Adil Khan in 1510, it came to be considered by the Portuguese as the capital of the whole Portuguese Empire in the East. It eventually became not only the seat of the vice-royalty, but equally of a huge Bishopric, which encompassed the entire region from the Cape of Good Hope to China. In the seventeenth century it counted some seventy religious establishments, including thirty-one churches.",
        "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt",
        "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g",
        "rank": 0
    }
]