[ { "id": 204348, "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": 116, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\n112\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nThe Nim Ts'z Primary School, also operated by the Lotus Association, opened during December 1960 in Blocks P and Q of the Jordan Valley Resettlement Estate. It accommodates 1,440 boys and girls, is government subsidized, with a tuition fee of HK$50 a year.\n\nPlans for another school, to be called the Ts'z Yan Primary School, are still in the initial stage. It is to be housed in a new building, built specially for the purpose, that will not be ready before the end of 1961. The government has made the necessary grant of land on Kwong Lee Road in Kowloon and will provide a HK$300,000 construction loan, interest free, for repayment over 11 years. The remainder of the $450,000 construction cost will be donated by Buddhist laymen, especially the members of the Lotus Association. The operating expenses will not be government subsidized, but will come in part from donations and in part from fees of HK$120 a year (i.e., $70 more than in subsidized schools). The enrollment will be 1,890 boys and girls.\n\n4. HONG KONG BUDDHIST BOOK DISTRIBUTOR\n\nThis organization operates a non-profit publishing house and second-hand book store. It publishes reprints of the Chinese Buddhist sutras as well as contemporary Chinese works on Buddhism. It also collects used copies of Buddhist sutras (many of them out of print) and sells them at just above cost. Its stock of 20,000 volumes fills the walls of a large room in the western district of Hong Kong (42 Bonham Strand West, 2nd floor). The staff of three are all volunteer workers. Since it was founded in 1945, the Hong Kong Buddhist Book Distributor has published some 228 items in 600,000 copies at a total outlay of HK$500,000. About 30 per cent have been distributed free of charge and the rest at cost. The expenses of the entire operation are borne by a small group of Buddhist laymen in Hong Kong.\n\nVII. ROLE OF BUDDHIST ORGANIZATIONS IN HONG KONG\n\nBuddhist organizations in Hong Kong do not play the economic, political, and cultural role that is played by their counterparts in Southeast Asia. In particular, they attempt to avoid politics. The closeness of the Communist Chinese mainland means, first of all, that few if any Buddhists here entertain illusions about the nature of the Peking regime or its policy towards Buddhism, and second, that they feel an underlying uncertainty about their future and prefer to do nothing and say nothing that would prejudice it if events took an unexpected turn. Although anti-Communist efforts have been made by a few Buddhist groups, the majority concentrate on religious activities and social welfare.\n\nThe welfare activities of Buddhist organizations have been described above at some length. Of the 15 Buddhist schools now in operation, 12 are subsidized and 1 is partly subsidized. This means that for about 7,000 pupils plant, textbooks, hygiene, and methods of instruction must conform to standards set by", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204484, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1962", "page_number": 116, "title": "RAS-1962", "content_text": "EXCAVATIONS AT MAN KOK TSUI\n\n105\n\nrunning east to west watered by a small spring-fed stream, and is protected by rocky promontories and steep hillsides. The beaches are raised beaches. That is: behind the present-day beaches there are raised sandy terraces marking an old sea level. This geological feature is common on the western side of the Colony and is typical of the beaches where Neolithic remains have been found. At Man Kok Tsui the numerous surface finds of impressed pottery sherds and stone artifacts were widely dispersed over the two raised terraces, the central valley and the surrounding hill slopes. In August 1958 the Team planned and carried out a series of excavations with the aid of a grant of money from the Government of Hong Kong. The technical details of the Team's work have been reported in a paper by Professor S. G. Davis and Miss Mary Tregear.\n\nThe central valley and some of the lower hill slopes at Man Kok Tsui were then under cultivation and therefore finds in these areas had to be regarded as surface finds, giving us no useful information apart from the quantity and the quality of their workmanship. When trial trenches were dug some of the uncultivated hilltops revealed evidence of earlier cultivation, although there was no official record of habitation at Man Kok Tsui before 1927. Again, such disturbance meant that finds from these trenches were to be considered as surface finds. A more hopeful spot was found after careful survey—a series of low hillslopes rising fairly steeply from the sea to the north of the stream mouth. The present villagers had been cutting into the hills to expand their vegetable fields and discovered several whole pots and some fine unbroken stone rings. It was here that the five main trenches were planned and dug. No traces of earlier cultivation or disturbance were noted and the majority of the finds were uncovered at a depth of between 2 and 3 feet. But there was no stratification observable in any of the trench sections, no animal or human remains were found and no definite plan or arrangement of pots or stone artifacts emerged from the excavations.\n\nTHE FINDS:\n\nThere were three categories of artifact uncovered at Man Kok Tsui: bronze, stone and pottery.", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204597, "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-1963", "page_number": 78, "title": "RAS-1963", "content_text": "BRITISH LEGATION AT PEKING\n\n67\n\nran parallel to the wall of the Legation in which the main gate was situated, and in summer often flooded the road, and at times gave off a horrible stench since many drains ran into it. Meanwhile repairs to the Legation proceeded and Rennie describes, among other things, Colonel Neale doing his accounts, the five hundred Chinese coolies being paid, a temporary strike, and continual trouble over 'squeeze'. The part intended for the members of the Legation to live in was now called 'Legation Court' and Rennie preserved, in translation, an estimate for redecorating the front of these buildings in the Chinese style, the total being one thousand and fifty Mexican dollars.\n\nBy mid-April the weather was growing hot and on April 26th Parkes, Wyndham, Lt. Gow (in charge of the guard) and Rennie made a trip to the Western Hills in search of a temple which could be adopted as a residence during the extreme heat of the summer. The Russians, who had maintained an ecclesiastical mission in Peking since the Treaty of Kiakhta in 1727, had been in the habit of going to the Western Hills in the summer, and probably gave the newly arrived English this tip. Henceforth this was to become the yearly practice of foreign legations in Peking. Meanwhile the first mail from home arrived on April 27th, having been posted in England on February 26th. In this way Rennie's account is full of interesting detail. For instance just near to the entrance to the Legation there was now a line of Peking carts for hire, just as later there was a rickshaw stand, and more recently pedicabs. From this time onwards Rennie described the arrival of various English visitors who were entertained at the Legation.\n\n* Rennie visited it in March, 1861. It was situated in the same street as the newly acquired French Legation, and the members consisted of an Archimandrite together with three ecclesiastical and six lay members. (Rennie, I, 43-4.). This place, known as the Nan-kuan (\"Southern Hostel\"), was originally a hostel for Russian envoys and, since it had a large compound, it was used by Russian merchants who after 1698 received the privilege of sending a trade caravan to Peking at regular intervals. It was situated near the Mongol market. As a result of the Treaty of Kiakhta (1727) two hundred Russian merchants were allowed to come to Peking every third year to trade, and Russia was permitted to build a church in the grounds of the Nan-kuan, and appoint priests. In addition four Russian students and two tutors were allowed to reside there and were subsidized by the Chinese government to study the Chinese, Mongol and Manchu languages. When the first Russian minister to Peking, Colonel Balluzeck, took up residence there in July 1861, the Nan-kuan became the Russian Legation, and the ecclesiastical mission then joined up with another Russian mission at the Pei-kuan (\"Northern Hostel'). See footnote 29 below,\n\n}\n\nI\n\n:\n\nJ", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204598, "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-1963", "page_number": 79, "title": "RAS-1963", "content_text": "68\n\nJ. L. CRANMER-BYNG\n\nand shown the sights of Peking. This became an agreeable task for the members of the Legation, and there was a constant stream of visitors to Peking enjoying the hospitality of the old Legation right up until its closure in 1959. One of the earliest of these visitors was Sir Robert Hart, the Acting Inspector-General of the Chinese Customs. Meanwhile the business of engaging Chinese clerks, gate keepers, and language teachers proceeded. At various times Rennie mentions such familiar things as burglaries within the Legation, and the virulence of the mosquitoes. By now the Legation was the haunt of curio dealers, many of the things they had to offer being of real value, since the destruction of part of the old Summer Palace by the British and French forces had occurred as recently as the previous autumn, and a great deal of loot was now in Chinese hands. In fact, what with buying antiques, conducting visitors round the sights of Peking, and going to the Western Hills in the summer the members of the foreign legations had already set a pattern during their first year in Peking which has continued much the same until the present.\n\nThe local craftsmen found nothing beyond their capacities, and one Chinese tailor made a fine new Union Jack with the old one to copy from. Rennie remarks: \"The Peking tailors have already mastered the making of European clothing, and several members of the Legation have had things made by them\". The total number of Europeans in the three legations (English, French and Russian) was twenty-two. The first American minister to reside at Peking did not reach the capital until July, 1862. On 23 August, 1861 Rennie records: \"We have been busy to-day getting ready for Her Majesty's Foreign Office a large bird's-eye view of the Leang-koong-foo, made by a Chinese artist. Figures for reference have been painted on it by Colonel Neale, and a key also made. The drawing is very exact, every building being carefully depicted.\" In October buildings next to the Legation on the south side were bought by the British Government from a brother of Duke I-liang. This new area was leased to a medical missionary, William Lockhart, who wanted to set up a medical mission in Peking. By January 1862 the extensive alterations to the Legation had come to an end, and the Chinese interpreter, who had made a good harvest of 'squeeze' out of it, now resigned and departed for Tientsin where the foreign troops were stationed. The time ran out.", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204600, "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-1963", "page_number": 81, "title": "RAS-1963", "content_text": "70\n\nJ. L. CRANMER-BYNG\n\nThe life of a young attaché is described by Freeman-Mitford in all its facets; fun and boredom together. By mid-June the temperature in the Legation was between 95° and 107° Fahrenheit, so the majority of its members moved out to the Western Hills and took up residence in part of the Pi-Yün Ssu, the Temple of the Azure Clouds, the most beautiful of all the temples in the Western Hills. But even then he had to ride to the Legation (a distance of about 12 miles) from time to time to 'copy despatches'. Even while in the Western Hills it was not all sightseeing, as his teacher went with him, and Mitford had to press on with his Chinese studies. However, he contrived to ride out to the Great Wall and to visit the Ming Tombs and the Summer Palace (the I-Ho Yüan) among other places. Not all was heat and perspiration. By the end of October he was writing: \"Outside, the rain is falling fitfully and the wind blowing a hurricane; it moans and howls dismally through the courts and cranky buildings of the Legation, piercing its way into all sorts of odd nooks, and routing out old bells that jangle in a harsh and discordant way from the quaint eaves, as if they were angry at being disturbed in their dusty dens. Doors are creaking and timbers groaning in every direction, and the windows threaten to burst in, but the stout Corean paper holds good, though it gets stretched and flaps unpleasantly like loose sails in a calm, and on the whole I confess I prefer glass. Every now and then, as the storm abates for a while, I hear the tap, tap, tap, of the watchman's bamboo as he goes his rounds.\n\nIn short, we are working gradually into winter.\"13\n\nThe rest of his letters are principally concerned with snow and ice, and on 25th November he mentions that they are sending off the mail that day \"in the hopes that it will yet be able to leave Tientsin for Shanghai before we are finally shut out by the frost from all communication with the outer world.\" However, in winter there were compensations. A skating rink was fixed up inside the Legation; food was more enjoyable because there was now plenty of game—hares, pheasants, wild duck, and venison; and also by now pears and grapes were available. In February\n\n13 Ibid., 163-4.", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204605, "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-1963", "page_number": 86, "title": "RAS-1963", "content_text": "BRITISH LEGATION AT PEKING\n\n75\n\nWilkinson's book is a gay account of student life with work and play nicely balanced. He mentions many things which must have been familiar to generations of inmates of the Foreign Legations at Peking, such as paying calls on the European residents, buying a pony, choosing a reliable 'boy', the continual battle against 'squeeze', the danger of theft and so on. For pleasure not only was there the bowling alley, which provided the chief amusement inside the Legation during the winter, there was also skating on an improvised rink nearby. Three of the students once skated down the canal to Tungchow, a distance of about twelve miles. There was also the usual entertaining. \"Balls and concerts were given at some of the Legations and at the Inspectorate-General of Customs (where a number of young European men were employed). Dinners everywhere. But the pleasantest of all, perhaps, were the carpet dances (with the carpet up) at two or three houses. We shared the misfortune of most European communities in the East: an undue preponderance of the male. Dancing men were at a discount.\" At Chinese New Year the students generally put on a pantomime or a Christy Minstrel Concert. By this time there was a weekly arrival of mail throughout the summer, and a monthly one during the winter. In the spring and autumn the Peking race meetings were held at a place a mile or so from the western wall of the city. The race-course boasted a tiny grand-stand but Wilkinson is careful to state that these were pretty amateur races; they were picnics first and race meetings second. In summer there was tennis on the Legation lawn, and in the grounds of the residence of the young European employees of the China Maritime Customs, as well as garden parties at the American Legation. The courts in the British Legation lay east and west, and since it was too hot to play until sundown one of the players had to perform with the sun full in his eyes which made play somewhat erratic. For summer dress the students wore a patrol jacket of white drill with trousers to match. In July and August they usually moved to a temple in the Western Hills where they could go for rambles. The main disadvantage of this life came from rain and rats. One summer it rained prodigiously and they were almost washed out of their temple. As for rats an ingenious student subdued them by training four owls which he had bought. They spent the day roosting one on each post of his bed, but at night went into action", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204761, "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-1964", "page_number": 64, "title": "RAS-1964", "content_text": "HONG KONG BEFORE THE CHINESE\n\n53\n\nwhere the terraces are constructed running down a spur from the top, whereas tin denotes valley land which is terraced from a water-course upwards and stops at the toe of the hill around which flows the highest of the irrigation channels. A study can be made in the Lam Tsuen valley and in Pat Heung of the two systems of terrace; and one is often corrected by the locals if describing che as tin, or tin as che, though both are terraced and irrigated land. Whether this truly represents a new meaning given to an old word, or whether the Chinese reference books are wrong in describing che as dry cultivation, is another of the gaps in my puzzle which I hope can be authoritatively filled. Other indicator words which appear to be non-Chinese, though I cannot identify them as Yao, are quoted in my introduction to Mr. Tregear's Gazetteer, already quoted. The commonest among them are chun, kau, lek, pok, ting, to, run, tung, wat and yuen. In a paper presented at the Jubilee Congress of Hong Kong University I suggested that wongchuk and wongmai in local place names stood for left and right respectively. Another interesting specimen is the raised valley Wat Lo Fu northeast of Silvermine Bay, which preserves the original order (attribute after noun) of words in most of the non-Han languages of south-western China.\n\nRegarding the other tribe which is described as inhabiting our hills, the Shan Lao, I have not been able to obtain any distinctive marks of identification. However one easily observed feature of our hills, about which most of the present villagers disclaim all knowledge, is the system of low walls made of graded uncut stones enclosing rectangular areas of hillside which are either not terraced or only roughly terraced, with terraces at an angle; and since those of my acquaintance who have worked and lived among the Yao people say they have seen nothing of the kind in the Yao system of cultivation, it may well be that these old stone walls are a \"trade mark” of the Shan Lao people. If so, then the same people must also be responsible for a number of irrigation works, of which the two most conspicuous are the one that begins near Hau Tong and flows about half a mile, partly underground, to one of these walled enclosures about the village of Ko Tong on the west of Long Harbour; and another on the northwest coast of Lantao, part of which, owing to the tilt...", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204858, "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-1964", "page_number": 161, "title": "RAS-1964", "content_text": "136\n\nBOOK REVIEWS\n\nbrush and the most excellent ink, washed his hands and cleaned the ink stone as if to receive an important guest. He let the thoughts settle in his soul, and then he work” (page 46). Among other essays and jotting here translated should be mentioned Ching Hao's \"Notes on Brush-work\" and the Hua Yü Lu #4 (\"Notes on Painting\") by Shih-t'ao of the Ch'ing dynasty. One sentence from Shih-t'ao's essay is typical of his attitude: \"When the superior man borrows from the old masters, he does it in order to open a new road\n\nTwo illustrations gave me special pleasure: \"Misty Hills\" by Ch'en Shun and \"Peach-blossom Spring\" by Shih-t'ao (plates 18 and 19). The book is equipped with a full index of Chinese names, terms and books with their Chinese characters.\n\nThis new edition of an important work by the doyen of Western authorities on Chinese art can be recommended to all who are interested in Chinese painting and it serves as introduction to Sirén's magnum opus, his Chinese Painters, Leading Masters and Principles in seven volumes.*\n\nJ. L. C-B.\n\nTHE ART OF CHINESE POETRY. James J. Y. Liu. Routledge & Kegan Paul, 1962. 166 pages. 30/-\n\nMr. James Liu's book is a fine introduction to the poetry of China for the uninitiated, and a substantial source of information and enjoyment for the sophisticated.\n\nOf a moderate size, the book is divided into three sections. Part I consists mainly of information, Part II of interpretation and Part III of criticism. The subject is generously illustrated with short poems translated by Mr. Liu and others.\n\nA remarkable feature of this book is the way in which Chinese poems are translated. Mr. Liu has in many cases followed the original verse form and rhyme scheme, a difficult and painstaking process requiring considerable virtuosity and originality. What he does, goes contrary to prevailing fashion and one is not surprised to find the critic of the Times Literary Supplement, while maintaining the general excellence of the book, taking\n\n*Lund Humphries, 1956. Profusely illustrated,", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204911, "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-1965", "page_number": 19, "title": "RAS-1965", "content_text": "S. G. DAVIS\n\nthe work he very quickly graduated to a well-informed archaeologist capable of making shrewd observations and comparisons.\n\nAltogether, Father Maglioni mapped and recorded twenty-one principal sites and nine others where odd fragments of pottery were picked up. And here it is important to note that all the remains were collected from the surface and that no excavations were ever carried out. It would therefore seem reasonable to assume (on the basis of our experience in Hong Kong, especially at Lamma, Shek Pik, Man Kok Tsui and Fanling) that re-examination of the Hoifung sites with spot digs could be most revealing and fruitful. Perhaps this may be possible one day,\n\nFather Maglioni in his report (16) on the Hoifung District underlined and confirmed many of the conclusions reached by Dr. Heanley and Father Finn: principally that all the sites were either on raised beaches or low granite hills and that the absence of building remains pointed to their having been built of clay and wood (probably as at Tai O today on piles) and therefore easily and quickly disintegrated by weathering and typhoon attrition. He also concluded that all sites are neolithic with a strong reservation that the use of the term \"neolithic\" might be misleading. This was because he recognized distinctly different cultures present. In order to identify them he used the capital letters of the largest villages near the sites; SOW, SOS, PAT, KEB and SAK. Dr. Heanley in a letter (11) to Father Maglioni also was emphatic that the term \"neolithic\" should not be used for Asia. He felt that polished stones were almost certainly in common use in Hong Kong until iron became cheap and abundant.\n\nOn the basis of European usage of the terms \"palaeolithic\" and \"neolithic\" it seems that there is no solid evidence of a pure palaeolithic culture being present. But many palaeolithic artifacts have been found both in Hong Kong and Hoifung and presumably were used by the later neolithic peoples.\n\nFather Maglioni noted that villages were usually located on the western hill slopes below the summit. This village siting is paralleled in Hong Kong and was done to provide shelter from the strong northeast monsoon winds. He also reported that \"Double-F\" pottery was not much in evidence in Hoifung. He concluded that this type of pottery had been imported from Hong Kong by sea.", "txt_file_path": "txt/dfo323lmgvd/RAS-1965.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s752cj653", "rank": 0 }, { "id": 205136, "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-1966", "page_number": 92, "title": "RAS-1966", "content_text": "FOREIGN RELATIONS OF BUDDHISM\n\n87\n\ntemples, they were treated with the utmost courtesy and kindness. For example, in 1850 an eminent abbot near Hangchow recommended to a missionary visitor that he use an adjoining piece of land to build a Christian church. He made the recommendation, he said, despite his experience with other missionaries who, as he gently suggested, ought to \"show greater tolerance for the customs of other religions.\"39\n\nAlas! tolerance was not their outstanding trait, nor was it outstanding among the foreign tourists and businessmen, who found it increasingly fashionable to regard all things Chinese as inferior and absurd → particularly the \"bonzes.\" Since they also found that the loveliest spots in China had been utilized by the \"bonzes\" to build their monasteries, which were often the only places to stay on travels or holidays, the result was friction.\n\nThe chances for friction were less if all or part of a monastery at a low ebb had been rented outright, as was common in the Western hills outside Peking, at the foot of Omei Shan in Szechwan, and sometimes on the southeast coast. The few monks involved either vacated the premises entirely or moved to a rear building where, being grateful for tenants, they were ready to put up with whatever they had to.\n\nBut when foreign visitors stayed as guests at a prosperous monastery with a full complement of monks, friction was more likely. In 1924, for example, a doughty Philadelphian, Harry A. Franck, visited Omei Shan. Despite the prohibition on the import of meat, of which he was fully aware, he brought along several cans of it, as well as two live chickens for slaughter on the very top of the sacred mountain. As soon as he arrived, he began to bargain over the price of accommodations, thus degrading the monastery to the status of a hotel. (He should, of course, have waited until he was about to leave and then made an unsolicited gift.) Since he felt that he was being overcharged for the charcoal on which to cook his chickens, he took pleasure in making the abbot “lose face by coming himself late in the evening and pretending to verify the weighing.\"\n\nThe next day Mr. Franck professed surprise at the “half-hostile attitude towards foreigners... [of] the fat, lazy monks.” Elsewhere he calls them \"cynical-looking young loafers.\" Yet he complains that (in spite of their laziness and cynicism) they had", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205169, "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-1966", "page_number": 125, "title": "RAS-1966", "content_text": "120\n\nOLD BRITISH KOWLOON\n\nJAMES HAYES\n\nOn 19 January 1861 a ceremony took place at Tsim Sha Tsui, a village on the Chinese mainland directly opposite the British Colony of Hong Kong. On that day a mandarin of the provincial government at Canton handed over a paperful of soil in token of the cession of the Kowloon peninsula to Great Britain. In this way a tiny fraction of Chinese territory passed under British rule.\n\nIt is not the object of this article to give a comprehensive account of the development of Old British Kowloon as the area became known after 1898 when another treaty transferred the adjoining area of Chinese territory to England; for this could not be done within the confines of a short article. Rather, it is my intention to give a short description of the peninsula and then to turn to a more detailed examination of some of its villages, with special reference to the origins of the settlers, their way of life, and their local institutions.\n\nWhat was the Kowloon peninsula like in 1861 when it passed under British rule? A contemporary description reads:\n\n44\n\nThe land may be briefly described as being about 2,366 yards in length and 966 in breadth: its surface being extremely rugged from the presence of numerous small hills divided by ravines and patches of marshes and rice fields; rocky and precipitous on its southern and eastern shores and gradual shelving off on its western one to a fine sandy beach.\n\nA good idea of the unpromising terrain may be had from a drawing by Lieut. Collinson made from the Kowloon foothills behind Kowloon City about fifteen years earlier (see the illustration to this article).\n\nA specialised account of the newly acquired territory was sent home to the British Government. This was the report of the Anglo-Chinese Land Commission of April 1862. Due to the\n\nThe author is an administrative officer in the Hong Kong Government service.", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205185, "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-1966", "page_number": 141, "title": "RAS-1966", "content_text": "OLD BRITISH KOWLOON\n\n135\n\n24 With regard to the quantities of firewood brought on foot into Kowloon from as far afield as Sha Tin, see Sessional Papers 1903 p. 209 which list 66,521 loads of firewood, each estimated at 70 piculs (approx. 93 lbs.) as being carried over the hills in 1902. The Sham Shui Po Kaifong, through operating the Mo Tai (A†4) temple's public weighing scales, got its revenue from the vegetable and livestock market there. Much of the produce sold there crossed the harbour to Hong Kong. (See the Registrar General's Report for 1907 in Sessional Papers 1908, p. 194. Other information supplied by elders). I am also informed by Mr. WAI Tau Shue (b. 1885) that in his youth the Kowloon Lok Sin Tong levied a small weighing charge on each load of firewood sold in the Kowloon City market. In each case the proceeds were supposed to swell public funds for charitable work. For social advancement see the career of WONG Lan-shang described in this article.\n\n25 The Third or Kowloon Police Magistrate was not appointed until 1925 (Colonial Estimates 1924-1926). For an example of police assistance in an emergency see the press reports of the two big fires at Hung Hom village on 11 and 16 December 1884 (Hong Kong Daily Press).\n\n26 See Report from the Hong Kong Land Commission of 1886-87 on the History of the Sale, Tenure and Use of the Crown Land of the Colony published in Sessional Papers 1887 pp. XXVI-XXVII.\n\n27 Between 1853 and 1862 the Hong Kong government paid village elders as tepos (18) in an endeavour to enlist their services in the public interest. See G. B. Endacott, Government and People in Hong Kong 1841-1962, Hong Kong; University of Hong Kong Press, 1964, pp. 37-38. The Colonial Estimates for the period, under Registrar General's department, show that payment was not extended to the elders of the Kowloon villages acquired in 1860.\n\n28 Eitel, p. 160.\n\n29 See, for instance, pp. 8 and 9 and note 40 of my typescript article \"Some villages in the North Western Part of the Kowloon Peninsula in 1898” presented to the International Conference on Asian History held at the University of Hong Kong, August 30-September 5, 1964. See also note 37 below.\n\n30 The temple was re-erected in Shantung Street Kowloon in 1927 on a site provided by Government which also gave a grant of $6,000 towards the reconstruction. The rest of the money required for the new building was supplied by the Kwong Wah (Tung Wah group) Hospital, to whom the management of the temple was entrusted.\n\n31 Shui Yuet Kung (KA) is an alternative name for a Kwan Yin temple. See S. Wells Williams, Tonic Dictionary of the Chinese Language in the Canton Dialect, Canton; Office of the Chinese Repository, 1856, p. 650. See also E. T. C. Werner, A Dictionary of Chinese Mythology, New York; The Julian Press, 1961, pp. 225-227.\n\n32 See E. T. C. Werner, China of the Chinese, London; Sir Isaac Pitman & Sons, 1920, pp. 196-197, and S. Wells Williams, Tonic Dictionary under p. 308 and p. 581 under A.\n\n33) E. J. Hardy, John Chinaman at Home, London; T. Fisher Unwin, 1905, p. 86. See also W. Stanton, The Chinese Drama, Hong Kong; Kelly & Walsh, 1899, pp. 5-6 for a brief description of the position in \"China and in the villages of Hong Kong\".\n\n34 Robert Morrison, A View of China for Philological Purposes. Macao; Hon. E. I. C. Press, 1817, p. 105.", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205269, "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-1967", "page_number": 31, "title": "RAS-1967", "content_text": "24\n\nII. KUAN-FU\n\nJEN YU-WEN\n\nWhere was Kuan-fu Ch'ang? It can be definitely identified with no other place than the eastern side of the Kowloon Peninsula. For several hundred years from Sung to mid-Ch'ing Kuan-fu was the official name of the area, while Kowloon was the vernacular name used by the local people. To avoid confusion, we must carefully differentiate Kuan-fu Ch'ang from Kuan-fu Tsai (stockade), Kuan-fu-shan (mountain) and Kuan-fu hsun-ssu (sub-district).\n\nKuan-fu Ch'ang meant Kuan-fu Field, one of the four salt-producing fields in the Tung-kuan District amongst the thirteen fields of the whole province of Kwantung in the Sung Dynasty. The area of the Field covered not only the entire peninsula but also the nearby islands, including the present Hong Kong. It was under the administration of an office in the stockade called Kuan-fu Tsai, the present so-called Kowloon Walled City. During the last years of the Emperor Tu Tsung (1265-75) the administrator of the field was Yen I-chang of Kaifeng, Honan Province, who had the engraved stone made at North Fu-t'ang in 1274, less than three years before the royal visit to Kuan-fu.6\n\nMy interpretation is that the name Kuan-fu has a political and economic meaning: “Kuan\" means Tung-kuan District and \"fu\" means rich. The field was thus christened by officialdom to signify the rich resources of Tung-kuan. Or else, it might signify the riches of the Emperor, for Kuan Chia was a popular term for the emperor. Anyway, it could not be a natural name and it may be inferred from this that the name of Kuan-fu Mountain, which was a long range of mountains with many hills, was adopted from the Kuan-fu Ch'ang and not vice versa. Researches into the Gazetteer of Hsin-an District, the writings of some historians and maps furnished by the Public Works Department of the Hong Kong Government lead to the conclusion that the Kuan-fu Mountain was along the western side of the Kowloon peninsula (see Plate 12). There were a number of hills of various heights inside the area and the highest, the rocky peak west of Ma-tau-wei Road, reaches a height of 405 feet. On the plain and in the valleys at the foot of the hills were separate salt-producing fields. Certainly, there were other such fields all over the Kuan-fu", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205428, "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-1967", "page_number": 190, "title": "RAS-1967", "content_text": "BOOK REVIEWS\n\n183\n\nagain draw back the curtain and look at what lay concealed behind it\" (p.11). “At this point we must take another look behind the scenes\" (p.29). On Anson's seizure of the Spanish galleon bringing treasure from Acapulco to Manila he writes that \"to the weird, unreal mandarinate of China it appeared horrific\". \"Weird' and 'unreal' to whom? To the English at that time, or to the Chinese people, or to the author alone? There is no evidence on which to base these epithets. They have meaning only in the author's own mind. On the same page he writes of the \"dastardly\" opinion which the Chinese were forming of Anson, But dastardly from whose point of view? Who is justified in calling it dastardly? Next an example of the author's jocular style: \"The failure of the Amherst embassy and we enter the final straight\". Finally an example of the author's oracular style: “A sense that there was no turning back seeped into the till then strangely changeless atmosphere, and in the extraordinary way in which one thing led to another, both in England and China, soon practically nothing was the same.”\n\nIt would be tedious to challenge the author on the many dubious statements and judgments which mar this book - it would also require a very long review. But any reader with an enquiring mind and a regard for historical accuracy will constantly find himself irritated into asking \"Where is the evidence for this statement?\" In some places the author is simply inaccurate. Thus, in one of his rare footnotes, he states: \"Governors usually, but not always, ruled two provinces, in this case Kwangtung and Kwangsi, the Eastern and Western Kwangs; thus the Governor of the Two Kwangs\". In fact there was a Governor-General (tsung-tu) for the two Kwangs and a Governor (hsün-fu) for each province. This is an elementary mistake which a knowledge of the Chinese sources would have corrected. Similarly, a greater familiarity with the Chinese scene would have saved him from writing \"the Summer Palace in the Western Hills near Peking\", when in fact it lies in the plain between Peking and the Western Hills. Also in the brief chapter on Lord Macartney's embassy to China he mentions that Macartney \"presented to the Grand Secretary a short memorandum of the points he was authorized to raise. But which Grand Secretary? There were six members of the Grand Secretariat when Macartney was in Peking in 1793. Clearly he means Ho-shen, the favourite minister of the Emperor Ch'ien-\n\n++", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205738, "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-1969", "page_number": 44, "title": "RAS-1969", "content_text": "38\n\nR. G. GROVES\n\nMany of the points mentioned above can be further developed. What interaction was there between gentry leadership, she-hsüeh, and kinship? How were the 'catchment areas' of she-hsüeh established? Is there a relationship between these elements and marketing communities? What was the pattern of consultation which preceded the mobilization of militia? What sorts of relationships were invoked and in what order? How effective were militia as fighting units? How was logistic support provided? Such questions are relevant, not only to moments of opposition to the British, but also to a more complete understanding of social structure and organization in rural Kwangtung at this time. The resistance to the occupation of the New Territories constitutes a 'case-study' which, in conjunction with Wakeman's analysis, provides a further opportunity to attempt at least partial answers to these questions.\n\nDescription of the New Territory.\n\nThe New Territory, it was originally styled in the singular, though currently used in the plural, is an irregularly shaped peninsula jutting down from the coast of Kwangtung toward Hong Kong Island.37 The extremity of the peninsula had been ceded to Britain by the Convention of Peking, 1860. In 1898 an additional 356 square miles were added to the Colony's land (see map at rear of volume).* The territory is surrounded by water on all but its northern boundary and 33 islands account for about one-quarter of its area. Rugged hills and mountains range across the peninsula from northeast to southwest. The eastern section is, therefore, an area of hills and small valleys, while the western and northern sections comprise a large and fertile plain which extends across the Sham Chun river to the mountains in the north of the district.38\n\nJ. H. Stewart Lockhart, Colonial Secretary of Hong Kong at the time of the lease, estimated the population of the territory to be 100,000, living in 423 villages.39 This population was not evenly distributed. For instance, the western plain supported 23,020 people, living in 59 villages. The much larger eastern section of the territory is said to have had a population of only 20,870 living in 182 villages.40\n\n* Plate 21.", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205765, "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-1969", "page_number": 71, "title": "RAS-1969", "content_text": "65\n\nTUNG KWU ISLAND:\n\nTHE TYPE SITE OF HONG KONG'S OLDER PRE-HISTORIC CULTURE\n\nINTRODUCTION\n\nW. SCHOFIELD*\n\nThe present paper describes the writer's investigations of the large site revealed from 1925 onwards by sand diggers on the island of Tung Kwu beyond Castle Peak,† This dumb-bell island, which is formed entirely of Hong Kong granite and the sand which links its two portions by an isthmus, has not only yielded pottery of the historic period in one area of its western beach, but a great many remains of a culture obviously earlier than that of the Bronze Age in Lamma described by Father Finn.‡\n\nDESCRIPTION OF THE ISLAND (See Plates 1 and 2)\n\nTung Kwu is a typical single dumb-bell with an isthmus joining a large northern hill ridge 76 metres high to a smaller southern one of 68 metres. These hills show all the signs of early loss of their original woods, followed by washing away of most of the thick subsoil of clay full of quartz grains which formed beneath their cover, some of which remained on the isthmus and beaches. Much of the hill surface is occupied by large masses of granite boulders formed by chemical action in the clay, and left behind when it was washed away.\n\nA noteworthy feature of the northern hill area is the 35 metres hill that rises just north of the isthmus and is surrounded by a\n\n* Mr. Schofield (1888-1968) served in Hong Kong between 1911-1938 as a Cadet Officer and Police Magistrate, He was noted for his work pre-war on the geology and archaeology of Hong Kong, in which fields he was a pioneer scholar. More recently his article \"Further Notes on the Sung Wong Toi\" appeared in the 1968 Journal. Ed.\n\n†This island has long been misnamed on local maps. The Hong Kong Government's official Gazetteer of Place Names in Hong Kong, Kowloon and the New Territories (no date, but 1960), p. 161, calls it Lung Kwu Chau (##) and describes it as \"an uninhabited island in area 0.158 sq. mile off the west of the Castle Peak Peninsula, incorrectly named TUNG KWU (Tongku) on the 1:25,000 official map. (Sheet 13, 1957 edition)\".\n\n‡\n\nThe photographs which illustrate this article may be found at Plates 1 to 9 at the rear of this volume. They are representative, and not ordinarily related to items mentioned in the text because Mr. Schofield died before we had chosen and discussed the illustrations. I am greatly indebted to Mr. James C. Y. Watt, Assistant Curator of the Hong Kong City Hall Museum and Art Gallery and Hon. Sec. of the Hong Kong Archaeological Society, for much help and advice with the sketch-map, charts and plates. Ed.", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 206403, "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-1971", "page_number": 220, "title": "RAS-1971", "content_text": "NOTES AND QUERIES\n\nVISIT TO THE TUNG LIN KOK YUEN, TAM KUNG TEMPLE, HAPPY VALLEY, AND TIN HAU TEMPLE, CAUSEWAY BAY, SATURDAY, 7TH NOVEMBER 1970\n\nTung Lin Kok Yuen\n\nThe Tung Lin Kok Yuen(t) is a Buddhist nunnery situated at Shan Kwong Road, Happy Valley, not far from the Royal Hong Kong Jockey Club stables. It was founded by the late Lady Hotung (1878-1938), wife of that well-known Hong Kong figure, Sir Robert Hotung. The Yuen comprises a Buddhist temple and the Po Kok Vocational Middle School. The main building was completed in mid-1935 when two other institutions founded by Lady Hotung, the Po Kok Free School in Percival Street and a Buddhist seminary in Castle Peak were moved to it. The Yuen is said to be the only place in the Colony which provides a seminary for Buddhist nuns, and the study of Buddhism forms a major part of the curriculum. A new school building was opened in November, 1951 and an extension for teachers' quarters in 1954.\n\nAlthough the Yuen is not very old, it is of special interest in that the religious images, furniture and other fittings survived the Japanese occupation when so much else in the Colony was dispersed or destroyed, so that we can see today, more or less, how the Yuen looked when it was completed in 1935. Readers of Mrs. Jean Gittins' recently published book Eastern Windows Western Skies (Hong Kong, South China Morning Post Ltd., 1969) pp. 106-7, will recall how many of the internal fittings for the Yuen were carried out by Shanghainese craftsmen in Sir Robert Hotung's house on the Peak.\n\nOf particular interest are two halls devoted to the maintenance of memorial tablets for the dead. One of these, named after one of Sir Robert Hotung's sons who died early, there is a painting of him in the hall is part of the original building, whilst an extension was added about 10 years ago. The persons depositing memorial tablets in these halls are said to pay a once-for-all donation to the Yuen. Besides memorial tablets kept under glass-fronted altars, there are also lists of names written on pink paper.", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206778, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1973", "page_number": 55, "title": "RAS-1973", "content_text": "EARLY STEAMSHIPS IN CHINA\n\n49\n\nAlexander and Company of Calcutta. In 1846 she was bought by Jardine, Matheson and Company, and remained in their service until she was lost in the early 1870s.\n\nIn 1835, Jardine, Matheson and Company brought out the small steamer Jardine, intending to run her as a passenger and dispatch boat between Canton, Lintin, and Macao. She arrived at Lintin on 20th September 1835, but was never allowed to run on the river. The Canton Register of 13th November described one of her first excursions, contributed by a passenger.\n\nWe all assembled on board the steamer Jardine, alias 'fast ship Greig' (the name of her captain), and getting under weigh went round the different vessels lying in the anchorage, some of whom cheered the little craft on her experimental trip; she then started to make a tour of the island, which she accomplished in a little better than an hour; on her return she made another circuit round the shipping, and being cheered returned the compliment with a salute. It was indeed a pleasing scene; to see the velocity with which the little vessel (although not at her full power) ploughed the waters of the deep, and the readiness with which she answered her helm; to hear the echo of the music (which was kindly supplied by the commanding officer of the Balcarres, and which continued to play during the trip) reverberating from the adjacent hills, and made more distinct still by the still calm of the evening; to see the setting sun gilding the western horizon with his last, expiring rays; the shipping at anchor; the blue hills which on nearly every side bounded the view; the whole scene being heightened by the presence of the colleens, produced a calm in the mind, foreign to those engaged in the busy world; indeed, here you might have beheld in the reality all that the speculative imagination of the lover of romance could picture to itself.\n\nUnfortunately, Chinese reaction was much less enthusiastic. No reply was received to a letter signed by all the foreign merchants at Canton and sent to the hoppo through Howqua, the senior hong merchant; which requested permission for the Jardine to run on the river as an unarmed passenger boat. Eventually a trial run from Lintin to Canton was attempted, but the Jardine was fired on from the forts on both sides of the Bogue, and a Chinese district official who was approached said that the orders were peremptory that the", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 206863, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1973", "page_number": 140, "title": "RAS-1973", "content_text": "134\n\nNOTES AND QUERIES\n\nof a new building for Queen's College. In January 1877, the Government advertised for sale at public auction the \"materials, bricks, stones, tiles, doors, windows, joists, floors, etc. of buildings on Inland Lots 55, 93, 91 and 91A—known as Rangel's Estate”. Among the properties was \"the Joss House, No. 10 Shing Wong Street\". Soon after, the wreckers moved in and the temple was no more. So passed what was presumably the first community project of the Chinese population of urban Hong Kong.\n\nIt is difficult to establish the exact date for the erection of the Temple from records now available. It is possible that a notice in The Chinese Repository, October 1843, (Vol. XII, p. 549) may refer to the Shing Wong Temple. \"A new Chinese temple is about to be undertaken [in Hong Kong]. Handbills and placards are out, for the purpose of raising money for the erection of the building\".\n\nThe references to Chinese temples in the Hong Kong Blue Books are confusing and difficult to interpret. In 1844 under the heading of Ecclesiastical Establishments there is listed:\n\nBuddhist in Victoria, W.D. [Western District]\n\nBuddhist in Chekchoo [now Stanley]\n\nBuddhist in Shekpaiwan [Aberdeen Harbour]\n\nBuddhist in Sookumpoo\n\nEstablished in 1842 Chinese\n\nIn 1845 it is stated that \"There are 17 Chinese Temples in the colony, dedicated with few exceptions to 'Tee-how-mong-mong' (the Queen of Heaven)\". In 1846 and 1847 it is stated that there are three small Chinese temples in Victoria, and in 1847 it is noted that there is \"a small one in each village\".\n\nUnder the Blue Book schedule of Chinese buildings a Chinese Town Hall is listed in 1845 and 1846. In 1847 two Town Halls are enumerated, with the addition of one Joss House. Was the Shing Wong building listed as a Town Hall? A statement made in a Chinese document entitled \"Information as to the period of the formation of Districts in Hongkong and the alteration of the Character Wan-a bay-to Wan—a circuit” translated and published in The China Review, Vol. I, p. 133 (1872-1873) suggests that the Town Halls were Temples.\n\nThis article also provides a date for the construction of the Man Mo Temple on Hollywood Road:\n\nIn 1843 one Sz-man-king opened a place for gambling. . Two years later, traders began to come, and two years after that", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 207155, "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": 226, "title": "RAS-1974", "content_text": "220 \n\nNOTES AND QUERIES \n\nlarge paper bag. This cost 10 cents and the number of dim sum was 18 pieces, usually sufficient for 8-9 persons. The article made picturesque comparisons between the sizes of different foods, then and now, with much larger pieces being supplied in the past. Prices too came in for odious comparison. \"The difference in price in the old days and now is too great: people have said that it may be compared to the difference between the legs of mosquitoes and cows”. \n\nTea house business begins at dawn. Those in Western open between 5-6 a.m, and close about 9 p.m. nowadays. According to the article, the tea houses of 50 and more years ago started business before dawn and closed at 10 a.m., and opened again between 11-12 to 3 without doing business at night time. The interior of tea houses was very colourful. The waiters used slang to report, usually in a loud voice, the consumption of patrons for making up their bills. The customers lolled about and took things at their ease, putting their legs on their own or another stool, often dressed only in a singlet and shorts in the summer months. This sort of thing can still be seen in one of the tea houses that we will visit (the Foo Lung Tea-house, 382-386, Queen's Road, Central) and at lunch time many of the patrons bring their singbirds in cages which they hang around the walls. 50 years ago and more no women were present in the tea houses because at that time it was not the practice for them to appear in public places; and no doubt this added to the informality noted above. \n\nTea houses were also the scene of musical entertainment of a special Cantonese type known generally by the name of nam yam (✯✯) or \"Southern tunes\". Like Cantonese opera, the themes were often concerned with historical stories, handed down from one generation of entertainers to another. Blind musicians and singers often performed these roles. Until this year, this type of entertainment was given in the Tim Nam Tea House in Wing Lok Street, now under demolition. According to the former manager, the majority of the audience were boat people from the cargo boats plying in the harbour. In recent years this traditional type of entertainment has declined in popularity and both singers and audience were confined to a small group of devotees.", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207660, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 48, "title": "RAS-1976", "content_text": "THE TEOCHIU: ETHNICITY IN URBAN HONG KONG\n\n33\n\nbetween Hong Kong and Thailand was at its height during two periods of several years following the two World Wars. Teochiu import/export firms trading with Thailand established a commercial association in 1946 (Hung, 1961:4). In the 1920s there were at least 21 Teochiu firms involved in trade with Singapore, and in 1930 these firms established a commercial association which by 1951 had 41 member firms (Hung, 1961:2). Teochiu trade between Hong Kong and Vietnam began in the last years of the Ch'ing Dynasty and became substantial in 1914, apparently as a result of World War I. This trading gradually increased until the involvement of the U.S. in the war of liberation at which time the importation of goods into Vietnam from China ceased. This drastically curtailed the importing activities of Teochiu firms in Hong Kong exporting Chinese commodities to Vietnam (Hung, 1961:7).\n\nAfter the opening of Swatow as a treaty port in 1858, Teochiu firms in Hong Kong became active in importing Teochiu products from there and then re-exporting them to Southeast Asia, primarily for Teochiu consumption. In 1946 there were at least 20 firms involved in such trading and by 1948 about 100. Many of these were evidently forced out of business or into other areas of business after 1949, although there were still about 20 firms still involved in Swatow/Southeast Asian trading during the 1950s. These firms were evidently forced to operate with a very low profit margin (Hung, 1961:8).\n\nImmediately prior to World War II there were perhaps 20,000 Teochiu in Hong Kong, many living in Western District. During the 1930s, however, some Teochiu began to move over to the Tsim Sha Tsui district of Kowloon, particularly Haiphong, Hankow and Canton Roads (Lee, 1969:55). Many of these people were employed as coolies in the Kowloon Godown, which still today employs predominantly Teochiu laborers. Most, however, were forced to move out of the area after World War II with the commercial and tourist development of Tsim Sha Tsui.\n\nAnother area of Teochiu concentration prior to World War II was in the hills around Kowloon Walled City where Teochiu squatters raised pigs and poultry (Lee, 1969:56). This early concentration was undoubtedly a factor in the later heavy concentration of Teochiu in Kowloon City in the 1950s and 1960s. By 1961, according to the government census, there were 257,319 Teochiu in Hong Kong and by 1971 the figure", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207847, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 235, "title": "RAS-1976", "content_text": "220\n\nMAURICE FREEDMAN\n\nputting the point. In the traditional Chinese view man stands in a relationship to Heaven and Earth which links him with both and causes him to stand with them as one of the three primary powers of the cosmos. The conception is as old as Chinese metaphysics and is basic to a classical work, the Book of Changes, which is cited as an authority by geomancers of the present day. True, much of what is to be heard and seen in the New Territories under the name of fung shui cannot be explained from the classical works; we are dealing here with popular religion, not an expression of canonical purity; but just as the Bible supplies conceptions to modern Christians who are not very familiar with it, so ancient Chinese thought lives on in some of the ideas of contemporary Chinese peasants.\n\n50. Again in a Western idiom, we may say that fung shui is the craft of adapting the abodes of men (graves and buildings) to the landscape. But while it may be perfectly true that geomancy has produced in the Chinese a sharpened aesthetic appreciation of their natural surroundings and led to a superb technique of landscaping, it is not in fact the physical landscape which is directly in question in fung shui. I have heard people in the New Territories commenting enthusiastically on the prospects from geomantically favourable sites; but their appreciation is grounded in their feeling for the virtues flowing from the harmony between the site, its owners, and the segment of the universe within which it is placed. Man is involved in his surroundings; in some places he feels at ease and at peace (shue fuk, he is content), the properties of the setting having an immediate effect on him and his fortunes. And it is for this reason that English-speaking Chinese will often say that fung shui is ‘psychological'. They do not mean, as one might superficially conclude, that geomancy is an illusion, a figment of the imagination; what they are asserting is that a man's mind is responding to a mysterious field of forces set up in a given place. He need not know very much about the details of fung shui as a craft or body of esoteric science; it is enough to be conscious of the few hints contained in the landscape—a stretch of still water, embracing hills—that he is being soothed and protected. 'You', living or dead, ‘are content'. That is the heart of the matter.\n\nL\n\n51. Fung shui: Winds and Waters. The Breaths (hei) which constitute the virtue of a site are blown about by the wind and held by the water. If the wind is high the Breaths will disperse; if the", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207919, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1976", "page_number": 307, "title": "RAS-1976", "content_text": "292\n\nNOTES AND QUERIES\n\nCHINESE PRESERVED MONKS (肉身塑像)\n\nThe preservation by both Taoists and Buddhists of the bodies of famous monks and abbots by lacquering, varnishing or coating and embalming in clay was not as uncommon as one would think. It is only too easy to see how after the death of a particularly wise and beloved abbot, his presence would be badly missed throughout the monastic community. They would begin to venerate his memory and perhaps even a cult might emerge. Again we can visualise that his contemporary detractors, should there have been any, would eventually die and their prejudice, jealousy or even dislike perhaps, would fade in time. The opposite however, would be true of the memory of his wisdom, piety and gentleness. Another major motive for the preservation of such saints and very religious monks was the very mundane desire to obtain more funds for the religious institution by exhibiting the body to the faithful. In some monasteries such mummies were kept in private apartments hidden from public gaze. They had been members of a community, so their brethren claimed, and only other members had the right to see them. Most monks were cremated after death and their ashes retained in reliquaries in their monastery.\n\nSome of the more famous \"preserved monks\", or 'fleshy bodies' which is a direct translation from the Chinese, displayed or kept for personal reverence, were to be found in the following temples and monasteries:\n\nPai Sui Kung on Chiu Hua Shan, Anhui\n\nTsu Shih T'ien on O Mei Shan, Szechuan\n\nTien T'ai Ssu in the Western Hills near Peking\n\nYuch Lin Ssu in Chekiang\n\nNan Hua Ssu in Northern Kwangtung\n\nTien An Fu below T'ai Shan in Shantung\n\nHui Chu Ssu in Pao Hua Shan, Kiangsu.\n\nThere is also one such in the Temple of Ten Thousand Buddhas above Sha Tin, Hong Kong.\n\nA Danish architect, J. Prip Møller1 spent a considerable time in the early thirties touring around many monasteries throughout China in his research into monastery construction. He referred on several occasions to 'fleshy bodies' set up as images in monastery", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 208079, "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": 118, "title": "RAS-1977", "content_text": "102\n\nYUEN-FONG WOON\n\nat Kwong-ue Ancestral Hall and all male members were entitled to the ritual pork there. In Freedman's terminology, the Kwaan of Na-loh was a segment of the \"localized lineage\" of T’oh-fuk, while the Kwaan at Lung-tsai She was a branch of \"the dispersed lineage\" of the Kwaan at T’oh-fuk with an intermediate market town, Che-hom, as its ritual headquarters.\n\nBesides ritual connections with T'oh-fuk, the two villages were similar on two other counts. Firstly, both exhibited a pattern of residential segregation. In Na-loh, the Kwaan occupied ten alleys to the east of the village while the Oo occupied the remaining six alleys to the west. In Lung-tsai She, the Kwaan lived at the village head, the Tang in the middle and the Wong at the village tail. Secondly, there were very little intra-village marriages. My Kwaan informants from Na-loh had not heard of the Kwaan marrying the Oo there. One said, \"They might marry the Oo from other villages but never in Na-loh itself.\" When asked why, he replied, \"I do not know, it just didn't happen. The Oo were low class people, no one knew how they supported themselves.\" Informants also answered in the negative when I asked them about the incidence of marriages between the Kwaan, the Tang and the Wong in Lung-tsai She.\n\nDespite these similarities, the two multi-surname villages were very different in ceremonial life. Na-loh exhibited a pattern of ritual segregation. There were two ancestral halls in the village: the bigger one in the middle for the Kwaan, the smaller one in the western corner for the Oo. Each had its own corporate property to sustain the rituals. These ancestral halls were similar to the ones found in the vicinity. In the middle of each hall was an altar. Under it was the Earth God Shrine. On top was hung a wooden board with the name of the hall. Below this board were two large ancestral tablets dedicated to the founder and his wife. On the altar itself were numerous tablets which were placed according to the genealogical hierarchy. These were admitted any time into the ancestral hall without a fee. But during the period of major repair or enlargement of the hall, a fund raising campaign would be held and any member who wanted tablets to be admitted ahead of the genealogical position would have to pay five dollars for each tablet. During this period, some even put their own tablets, known as \"long-life tablets\" (寿牌) there.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208108, "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": 147, "title": "RAS-1977", "content_text": "CHEUNG CHOW -LONG ISLAND \n\n131\n\nJunks are the reason for Cheung Chow which only exists to take over their cargoes of fish, salt, or hides, and to supply them in return with all that junks need, ship chandlery and stores, gear of all sorts, and certain amusements for the fisherman, some of them innocent and some not. It stands between Hongkong with its population of some 600,000 persons clamorous for food, and the fishing fleet which cannot afford to lose time beating about in narrow and often becalmed waters under high hills. At Cheung Chow the wind is almost always blowing, but the deeply indented bay and the sheltering spit between the hills give shelter. The junks can run in, unload their catch, revictual or refit, and stand out to sea in any wind, with no delay. The steam ferry carries their fish to the waiting markets for them.\n\nBut the islanders have a second string to their bow for the presence of the ferry has made it worth while to grow vegetables for the same market, and the little glens of the island are terraced to the limit to provide vegetables to the inhabitants and a surplus for that export.\n\nSubsidiary trades have grown up from the same root, if fish can be called a root; fish must be salted and dried, so there is a great trade in salt, though most of the salt which comes into Cheung Chow is not rubbed into the fish there but is re-exported to China.\n\nWhen we have pictured the little land to ourselves, described its climate, the races and tribes of its inhabitants, we will wander along the busy main street, and so take ship and depart from this little place so like some ancient Greek kingdom set in the wine-dark sea smelling of fish, overrun with pigs. Later we will return to see the Moon-cake festival, and after that let someone more capable take up the tale.\n\nThe Little Land and City\n\nCheung Chow is shaped as the photograph shows.*\n\nIt would seem that one of the very numerous saddle-shaped ridges in which Hongkong abounds has sunk here so that the ridge between the two peaks makes a long double beach, only one hundred yards wide at its narrowest. On the Western Side the bay is large and partly sheltered by other islands, but on the Eastern it is open to the sea, and the N. E. Monsoon pours aslant into that bay, and rages against its headlands. So the town turns its back to the\n\n* Not reprinted.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208615, "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": 72, "title": "RAS-1979", "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n45\n\nthe road, and had showered down this debris. We halted not, but sped on, and finally turned into the lower road at Repulse Bay. Here Mr. Brown had some business to transact with his Chinese foreman and workmen who were engaged in demolishing the bathing beach matsheds, lest they be an obstruction to defending troops, or a hiding place for invading forces. Another dash up the hills and around curves brought us breathless but happy to Stanley, and Father Downs was indeed glad to get back among his confreres.\n\nArrived at Stanley Father Downs found the situation rather tense, though not quite so \"hot\" as at Hong Kong. During his absence he was told that Stanley was fairly quiet, except for occasional planes passing overhead, when they dropped a few bombs on and near the Prison, one also hitting Dr. Hackett's, the Prison Doctor's house, demolishing one wing of it. Of course, \"Big Bertha\"—a 9.2 inch gun at the fort on the promontory to the south of us—kept up an intermittent booming day and night, shelling enemy positions on the mainland. When \"Big Bertha\" spoke, she shook our building and made our windows rattle twice, but we did not mind that.\n\nLong before the outbreak of hostilities British Government and Army officials had visited Maryknoll at Stanley with a view to taking it over in whole or in part if any emergency arose. At one time it was intended to be a hospital, but the Army seemed to have prior rights and they decided to take over a part of our building. Accordingly when Japanese planes began flying overhead and Japanese troops began attacking His Majesty's Crown Colony of Hong Kong, His Majesty's Royal Engineers came out to Stanley and occupied the western end of our building: that is, the servants' quarters downstairs, with the classroom and room adjoining, the recreation room upstairs together with two small private rooms close by. Our Ford V-8 was immobilized, our garage taken over by a number of coolies, and the Engineers prepared for eventualities. They brought out with them quite a supply of food, in the way of huge sacks of rice, soya beans and large tins of army biscuits or hard-tack. The five or six Engineers and Mr. Brown ate at our table with us, and we shared their food, so that we were quite a family.\n\nAs in Hong Kong the delivery to Stanley of daily food, such as meats, vegetables, bread and so forth by the Dairy Farm and Lane", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208883, "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": 45, "title": "RAS-1980", "content_text": "CHINESE MONASTERIES, TEMPLES, SHRINES, ALTARS\n\n17\n\nThe even larger Guan Yin temple, facing south west on the reverse of the same hill, has a similar layout, though in this complex the side halls are separated from the main hall by unroofed passageways.\n\nA third large temple, but not of traditional architectural style, the Lin Dai Temple off the Estrada do Repouso, has two separate secondary halls to the west but only one to the east. Each of the two western secondary halls are sub-divided into two altar halls, one to the front and one to the rear, making a total of seven separate altar halls.\n\nThe nearest equivalent in Hong Kong to the two largest traditional temples in Macau, are the traditional temples in Hollywood Road in Central Victoria, Temple Street in Yaumati and Stone Nullah Lane in Wanchai. Nowadays the traditional temple in Yaumati (Illustration 9) is in practice four individual temples under the management of the Tung Wah Hospital Group. Originally it was a single temple consisting of a large main hall with two side halls on either side, each hall separated from the next by an uncovered passageway. For at least thirty years, however, the complex has consisted of the main major temple, with the two secondary halls to the north being divorced from it and becoming individual temples with their own keepers, controlling committees and cults. The two secondary halls to the south have again been divorced from the main hall. One is an individual temple with its own cult etc and the other is a clinic and dispensary. The main cults in the four temples from north to south are Guan Yin, the City God, Tian Hou and again Guan Yin, though in addition the major deities worshipped in the second and fourth temples are the Ten Judges of the Underworld and She Ji (**) the Spirit of the Harvest and Crops. The carved titles of the main deities over the four temples' entrances, are interesting. The first is Fu De (**), the Earth God (and not Guan Yin as one would expect), the second has the title of the City God Temple above its entrance, the third has Tian Hou and the fourth has She Tan (***) (again not Guan Yin as one would expect). The last entrance, the clinic, has the characters for the Library over it.20\n\nThe traditional temple in Stone Nullah Lane in Wanchai is comparatively larger than other similar temples in the colony and is made up of four individual halls. The main hall, roughly 40 feet wide by 55 feet long, has three side-altars on each side of the\n\nPage 45\n\nPage 46", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209018, "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": 180, "title": "RAS-1980", "content_text": "148 \n\nNOTES AND QUERIES \n\nFung Yuen is a coastal valley cutting deeply back from the coast of Tolo Harbor, about a mile and a half deep and perhaps a half mile wide, flanked by hills falling sharply down to the sea on both sides. The eastern hill, the abode, geomantically speaking, of the Green Dragon, has been shaved off in Government engineering works as a \"borrow area\" for bay fill several years, and tun fu ceremonies have been held in Fung Yuen in the past. In 1981, \"borrowing\" was to begin on the western hill, the home of the White Tiger, so new ceremonies were necessary. \n\nThe details of the 1958 and 1960 rituals described by Hayes (JHKBRAS 5:122-124 and JHKBRAS 11:204-209) are roughly similar to those I observed in Fung Yuen in 1981. However, the specialist hired, according to the village head, was not a fung seui sin saang, but a tun fu sin saang (could this perhaps indicate the growth of a new occupational specialization?). He was aided by one elderly assistant. Offerings included both meat and vegetarian dishes; the specialist commented that since many spirits are invited to such a ceremony and one does not know their preferences, a variety of things should be made available to please them all. The basic ceremony consisted of the presentation of offerings and prayers, the burning of candles, paper money, and incense, and the renewing of ritual objects that had been positioned in a similar ceremony a few years earlier, and were now reconsecrated and left in place once more. Large incense pots were filled with fresh sand, into which new bamboo sticks affixed with charms were stuck. Fresh, tall stalks of bamboo, very leafy at the top, with a paper charm attached to each, were erected beside the pots at various locations in the valley. As the village head explained it to me, the ceremony serves to invite a benevolent deity, a po sat, who is a sin sih, or a kind of an official in the heavenly bureaucracy, to protect the village from malevolent spirits who may be disturbed by the earth removal. He is, I believe, represented by the paper charm attached to each tall leafy bamboo stalk. \n\nIt is not only the fine details of ritual acts, nor the numbers and types of ritual objects used, that had significance on this occasion. The spatial patterning of the sites chosen for the series of one major and seven minor ceremonies conducted over the course of \n\nPage 180\n\nPage 181", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209079, "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": 241, "title": "RAS-1980", "content_text": "A SHORT GLOSSARY OF GEOMANTIC TERMS\n\nCAROLE MORGAN\n\nChinese geomancy (fengshui) like many other esoteric sciences has developed a technical vocabulary both to facilitate the transmission of concepts from master to pupil and, one suspects, to set the learned fengshui xianzheng apart from the rest of the population.\n\nAlthough Western scholars have studied the visual manifestations as well as the social implications of fengshui, its technical vocabulary, with the possible exception of J. Edkins' stab at a few definitions in the late 18th century, has largely been ignored. It is the author's hope that the definitions outlined in the following pages will help to fill some of the gaps in our knowledge of geomancy.\n\nThe vocabulary as well as the explanations to be found in this article have all been gleaned from fengshui manuals dating from the early 18th century to the present day, and refer mainly to yinzhai or the siting of tombs. But just as different schools of geomancy use different compasses or luobans, they do not always interpret the same term in the same way, which implies that the definitions given below, though generally accepted by most schools, are not the only possible ones for any given term.\n\nThe first series of terms concerns the general topography of a site.\n\nxue refers to the burial site as a whole and includes all topographical features such as mountains, their height, the slope of the ground, the supply of water, etc.\n\nbiantou is another term for mountain ridges, it being understood that the mountains in question may be no higher than hills or even knolls. Geomancers are particularly interested in the spot where mountains rise from the plain (see tai).\n\nlong is, as one manual points out, one of the hardest fengshui\n\n1 J. Edkins in J. Doolittle's Vocabulary and Handbook (1873). The definitions provided by S. Feuchtwang in his An Anthropological Analysis of Chinese Geomancy (1974) are, for the most part, not very reliable.", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209626, "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": 283, "title": "RAS-1982", "content_text": "No first-hand information concerning female education of the time has yet been obtained as the small number of women who then attended classes in Sheung Shui left the village upon their marriage, and have not yet been located for interview. According to the account of their male contemporaries, however, 'the small classes in the Christian-run girls' school (Fu Yin T'ang 女校) were mostly from humble families, but those who were later admitted into classes in the study halls were mostly daughters of wealthy families. These girls were usually bright and diligent and showed deep interest in learning. Their average attendance was shorter than the boys', starting normally from the age of nine and none stayed beyond fourteen when they began to prepare for marriage.' \"The experience of the two daughters of the founder of the Fu Yin T'ang was, however, exceptional. They never attended class in the village but were sent to a Christian school in Kowloon at the age of 10 and 9. It was a subsidized boarding school for girls (Fairlea) where the Bible, English, arithmetic, biology, hygiene, geography, history, and music as well as the traditional primers were taught. The fee was $5 a month per pupil.\" \"It was a big sum of money, as the fee in the village schools was then from $2 to $5 per year,\" one of these two ladies, now aged 78, told us in an interview. The elder sister died young but she herself, after completing the upper primary class at Fairlea, received training in nursing at the Nethersole Hospital and then worked as a nurse in Hong Kong until retirement.\n\nWhile the above case was exceptional for women, it was less so among the men. Changes of the 1910's and 20's brought opportunities as well as new demands. Traditional education, though modified to a certain extent, began to seem steadily more inadequate to cope with the conditions of the time. Those who formerly would have sought a literate career in classical learning turned to the new facilities available. According to our findings from the Oral History Project, between 1913 and 1932, at least twenty young men from the village and almost certainly more were known to have received a Western education at the Tai Po Government School or at the Anglo-Chinese schools in urban Kowloon and Hong Kong. Most of these people had thereafter successful careers as government clerks, interpreters, teachers, headmasters, and businessmen. They were also viewed as elite.", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209725, "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": 382, "title": "RAS-1982", "content_text": "360\n\nBOOK REVIEWS\n\nwith someone, preferably Chinese, who knows the places well and can argue and interpret for him, it could well prove a dangerous as well as an incomplete vade-mecum.\n\nP. H. HASE\n\nThe Imperial Ming Tombs, Ann Paludan, Hong Kong University Press.\n\nIn many ways 'The Imperial Ming Tombs' by Ann Paludan is an excellent book, devoid of jargon, it opts for simplicity in its presentation to guide readers not only in detail to the history, architecture and sculptures of the monuments but also to the entire environment of this splendid mausolea complex where thirteen of the sixteen emperors of the Ming dynasty lie buried.\n\nEarlier studies on the Ming Tombs by other scholars concentrated on the first tomb, Ch'ang-ling. Ann Paludan attempts to consider the cemetery as a whole and reveals to us systematically one by one all the thirteen tombs. To complete the account, she includes Hsiao-ling in Nanking, tomb of the first Ming emperor Chu Yuan-chang, and Western Hills, tomb of Chu Chi-yu. Her account is different from that of earlier authors (Jan Jakob Maria De Groot, Georges Bouillard, Vandescal etc.) also because this was written after the restorations which began in the 1950s, and during the time when there was an expansion of the adjacent village and agricultural activities.\n\nThere is a remarkable difference in the way in which individual tombs are being preserved, some are gradually being incorporated into the life of the local village and even stones are being used for contemporary buildings. The book not only gives a description of the architectural and sculptural details of each tomb, but also a picture of the current state of the buildings and the village activities that grow around each mausoleum. The account of each tomb is further supplemented by descriptions of the drainage system and birds and flora observed in the precinct. A brief history of the life of the emperor buried there is also included to give the readers a better understanding of the choice of site of the mausoleum.\n\nFor\n\nA lot of attention is paid to detailed description in the book in order to establish the theory and concept of the tombs. example, the use of colour and materials, the origins of motifs,", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209868, "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-1983", "page_number": 127, "title": "RAS-1983", "content_text": "105\n\nwith rocks and reefs in addition; the name may mean \"Dragnet Isles\". The northernmost island is a dumb-bell with quite a good harbour, and a fishing village of huts very different from ordinary Chinese dwellings. This island was another settlement of early man. The southern larger isle has two or three villages on its dumb-bell isthmus. There is a shrimp paste factory here which exports to Europe and America. The names Tai and Sai A Chau mean \"Big and Little Forked Island\". A small island to the west of the group is also a dumb-bell; the isthmus here is covered at high tide.\n\nPatung or Shek Kwu Chau (“Stone Drum Island\") is rocky and barren, but with one small valley where cultivation is possible. It was once proposed to lease the island as a rabbit farm, but the proposers never went on with it.20\n\nits English name\n\nTo the south-east of Lantau are a number of more important islands. Of these the most prosperous is Cheung Chau (“Long Island\"). Cheung Chau is the best example of a dumb-bell island in these waters. The northern end contains a small hamlet and cultivation, the southern end contains the \"Peak\", or European reservation. It started there through missionaries building holiday bungalows on the hills: they began doing so in 1906, attracted by the beaches, the easy marketing and the village ferry to Hong Kong. This was run in the interest of the fish trade, but was taken over some 10 years ago by the Western Ferries Co., a Hong Kong concern,\n\nBetween the fish trade and the market gardens, Cheung Chau breeds more flies per square yard than any other place in the Colony. It has a street cleaning squad, but of course this cannot touch the masses of filth on private property. There is a fire engine, a Government school, a hospital, and a big temple to Pak Tai, god of the Pole Star, the finances of which were inextricably mixed with those of the market, the ferry, and the electric light station. There are plays annually performed in May for the pleasure of Pak Tai, and incidentally for his worshippers, in a huge decorated matshed put up in front of the temple. It draws big crowds, and stimulates business quite a lot. There are other temples too, and little shrines to local spirits. There is also", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209869, "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-1983", "page_number": 128, "title": "RAS-1983", "content_text": "106 \n\na boarding house where Europeans can put up at cheap rates on the \"Peak\". \n\nAn interesting feature of the island is that nearly all the land is owned by a family association called the Wong Wai Tsak Tong, which has its headquarters in Namtau21. All the buildings, however, are owned by the people who built them, or their modern representatives, who pay a small ground rent to the Tong for their sites. Most of the European houses are on hills, and so are on Crown land, unclaimed by the Tong in 1905 when the land settlement was made. This system of ground landlordism is found very rarely now elsewhere in Hong Kong. It is a relic of the system of paying land tax in distant Namtau by deputy, as happened before 1898, when the Territories were leased. \n\nTo the north-east of Cheung Chau is Neikwuchau (“Nun Island\"). This island once had three villages on it: but two are deserted; the third (Ngau Tau Tong, Cow's Head Pond) still flourishes.22 Pak Pai took its name from the high white rock in the bay off it; Kwo Lo Wan (\"The Bay Along the Road\") is where the limekiln used to be, Chau Kong (\"Old Man Chau\") 28 is a small island lying off Neikwuchau opposite Kwo Lo Wan. It is practically a desert island. I have never seen anyone on it. \n\nFurther to the north-east, beyond Neikwuchau is Pingchau (\"Flat Island\"). Pingchau is another dumb-bell island, its houses being built on the isthmus, with limekilns thick along the western and southern shores, facing sheltered water. An industry not mentioned so far is gambling, which flourishes vigorously in the large, long shops fronting on the main street. As no Police live on Pingchau, nothing serious can be done to stop it. The island is full of Hakkas and Hoklos, who have little in common save mutual dislike. I once had a very bad riot case to try, in which a man had been killed by someone unknown, and the only thing I could do was to bind everyone over to keep the peace. The chief point is that to my amazement they did so! \n\nLeaving Pingchau and travelling east we first come to a group of small uninhabited islands. The first of these, Kau Yi Tsai (\"Little Armchair\")24 is a little desolate island, chiefly", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 210319, "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": 290, "title": "RAS-1984", "content_text": "269\n\nMy notebook says “We had tea at all these villages all locally grown\". The list includes Tai Hang Hau, Sheung Sze Wan and Ha Yeung, but I visited others in the group without making special mention of tea. At Ha Yeung I was told that they had 100 trees of what they called shan cha (山茶) (“hill tea”), not wild but planted by themselves. Tai Po Tsai, one of the larger villages of the area, claimed to have 50 trees, but the largest village settlement, Mang Kung Uk, reported \"only a few tea bushes not many.\" However, the little island settlement of Fu Tau Chau in Junk Bay gave me hill tea to drink, from its own trees.\n\nFurther towards Sai Kung Market, I was given hill tea to drink at Nam Wai, and also at Pak Kong Au, though the village reported \"only 8 to 10 trees\". East of Sai Kung, people in the hamlet of Shan Liu said that “tea was formerly grown (i.e. cultivated) but only wild bushes are now harvested”. But it was at Nam A, east of Sha Kok Mei, that I learned most. \"A really nice, almost English village\", I wrote enthusiastically. \"We drank hill tea (excellent) from trees planted twenty years ago in the hills behind the village, but not many. It is best brewed in porcelain, they said. Their supply lasts six months in all, but is harvested four times a year - once in the winter months, once at Easter and twice in the summer. The best is the Easter crop.” Nothing was said, or asked, about preparation but each crop was kept in a drawer for two months. My note ends \"The cows like to eat it!”.\n\nOn Lantau, the villagers of Pa Mei, otherwise known as Shan Ha, said they collected hill tea from Tai Tung Shan Keuk (大東山腳), that is the north western slopes of Sunset Peak. On South Lantau the people of the Pui villages also went up to Tai Tung Shan to collect leaves from wild bushes there in the second to fourth moons. Previously there had been many trees, but hill fires had reduced their number. It was used as leung cha (涼茶) for cooling the system. At Tong Fuk my notes state, \"they gather tea leaves from bushes on the hill and use it a lot. The tea comes from the Fung Wong Shan peak behind the village, and the leaves used are plucked in the second and third moons.” Rather surprisingly, the villagers of Upper and Lower Keung Shan, though located on the mountain slopes of a sheltered valley with good tree cover, had never cultivated tea bushes, or at least not within living memory.", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210442, "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": 49, "title": "RAS-1985", "content_text": "30\n\nBARBARA E. WARD\n\nimportant centres by 1970.\n\nThe inshore fishermen were, and are, at once more numerous and more scattered. Certainly many of those who normally venture no more than about four miles from the coast at the furthest, do have their home bases alongside the deep-sea craft in the large, well-known fishing towns, but large numbers of them return to small traditional anchorages in the more than thirty fishing villages which are to be found on the coasts of the mainland and islands. The populations of these smaller fishing centres vary from a few dozens to a few thousands; the majority can be reckoned in hundreds.\n\nI first went to Hong Kong in the summer of 1950, less than a year after the victory of the Chinese People's Government in China. For obvious reasons it was not an appropriate time for a foreigner to undertake participant observation on boats that had constantly to traverse Chinese national waters and visit Chinese ports. Moreover, I am a bad sailor. These two considerations ruled out the deep-sea fishermen and the long distance carriers from the start. There remained two major categories of Boat People who usually stayed within British waters: the inshore fishermen and the people of the harbour.\n\nThe latter were, as I have indicated, an essentially urban population and exceedingly numerous; the former lived characteristically in the small floating settlements that fringed the rural areas. Because the basic field method to be used was participant observation, I chose for intensive study one such community of inshore fishermen. It lay, as it still lies, on one bank of a narrow strait between two small islands in the Port Shelter section of the eastern waters of the Colony. Its name was Kau Sai.\n\n2. KAU SAI: TOPOGRAPHY, LAND USE AND CHANGE\n\nThe inshore waters of Hong Kong are remarkably beautiful. In many ways reminiscent of the Western Isles, though without quite such a mountainous backdrop, the scenery combines the blue of the sea with the green of the hills in a particularly satisfying way. Drowned valleys give the mainland coasts their", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210995, "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": 57, "title": "RAS-1987", "content_text": "32\n\nlooking as though they would roll down any moment, it formed a dramatic and distinctive backdrop to the Walled City.\n\nThe City was primarily a garrison town. In 1898, the garrison numbered 544, with a civilian population of only 200, largely dependents of the military. By then the watch towers were being used as family dwellings. Besides the several official buildings there was also the Lung-chin i-hsüeh ## (Lung-chin Communal School), named after the small Lung-chin river nearby. The school's raison d'etre is significant. Just as the British presence in Hong Kong had necessitated strengthening the civil and military establishment at Kowloon, so had it highlighted the need to strengthen the inhabitants' moral fibres against Western decadence and materialism. The Hsin-an Magistrate, commenting on the founding of the school in 1847, declared that since Kowloon had become a point of interaction with barbarians, the inhabitants needed to be fortified morally, thus making a school necessary, and he even hoped that they might exert a civilizing influence on the intruders.\n\n10\n\nBuilt of blue baked bricks on a granite foundation, with granite lintels and frames to the entrance, the school was an imposing building with two main halls and two courtyards, much like the grander ancestral halls of the New Territories. Local literati were elected to the school board each year. The source of fund was irregular. A generous official occasionally made a donation; in the 1880s, a special rate was levied on the sale of suckling pig meat to subsidize the school expenses. Characteristically, public meetings, often attended by officials, were also held there. Its reflecting wall bore the characters \"Hai-pin Tsou Lu\" to denote a place of high moral and academic excellence by the sea, emphasizing how strongly Confucian orthodoxy still prevailed in this outpost of Empire. In 1897, an annex, a fine two-storeyed building called the K'uei-hsing ke (Kuei-hsing pavilion) was added, K'uei-hsing being the god who protected the literati. This shows that fifty years after its foundation, the school was still a going concern.\n\n14\n\nA small paper-burning pavilion stood near the East Gate. Traditionally, the Chinese literati revered the written word and, to", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211613, "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": 28, "title": "RAS-1989", "content_text": "and a treadmill was in operation for punishment up until the early 1900s. Prisoners were escorted to Court, so it is believed, by a tunnel. Although the author went to Victoria Prison in the 1970s, on Justice of the Peace visits, he is unable to substantiate this.\n\nA few colonial-style buildings, such as the Helena May Institute (completed 1916) on Garden Road, and the old Supreme Court building (foundations laid 1903, completed 1912) in Central District, are still in use. The latter is now the Legislative Council Chambers, and has been described as \"Lutyens classical revival style adapted for the tropics\".\n\nIn spite of forceful protests by the Heritage Society which was wound up, despondently, in 1983 — and the Conservancy Association, the Repulse Bay Hotel, the previous Hong Kong Club building, and the old Kowloon Railway terminus (except for the tower2) have all succumbed to the wrecker's hammer. The average Hong Kong citizen, it seems, has limited interest in conservation. He or she believes that a building has an economic life span, and, after that, it should go. To be fair, the Government, advised by the Antiquities and Monuments Office and the Antiquities Advisory Board, has declared a number of structures, for instance the Stanley Police Station (1859)13 as Monuments under the Antiquities Ordinance. Other Monuments include the steps and gas lamps in Duddell Street, Central District; rock carvings and inscriptions; old villages, for example Sam Tung Uk in Tsuen Wan; and the District Office, North, building at Tai Po in the New Territories.\n\nThe Territory also possesses a variety of other old structures, such as the fort and battery at Tung Chung and the fort at Tung Lung. There are also ancestral halls and study halls, like Shut Hing Shue Shan, at Ping Shan, and Chou Wong Yi Kung Shue Yuen, in Kam Tin.\n\nAmong other declared historical Monuments are Wan Chai Post Office (1915)1* in Queen's Road East, Western Market in Sheung Wan, and the Pathological Institute,1 in Caine Lane. As of 1990, such Monuments totalled 43. One of the most famous of Hong Kong's old buildings was Murray House (circa 1843).1 It was demolished carefully in 1982, and the parts were labelled, numbered and stored. The intention is to re-erect it on another site.\n\nIn 1935, the then new 66-metre high Hong Kong Bank (the third bank on that site) was fully air-conditioned (the first large building in Hong Kong).", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 212200, "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": 142, "title": "RAS-1990", "content_text": "119\n\nLiuchow where one of Colonel Chennault's schools for training Chinese pilots was at that time established. I arrived just in time to observe the results of a Japanese air-raid on the field, when they succeeded in shooting up two of the latest type of Curtis Hawk fighters, the only two at that time in China, concealed in some trees on the edge of the field. Training under such conditions was not easy and the school soon had to move west again into Yunnan province.\n\nThree hundred kilometres a day is good going on these lightly metalled roads. I reached Kweilin on the evening of the third day after leaving Wuchow, and put up at the government hostel. From time immemorial the idea of travel has filled Chinese with apprehension, induced not only by fear of the ubiquitous bandit, but also by the abomination of the fetid roadside inn. With the advent of the motor car, the need for better hotel accommodation became evident, and the various provincial governments opened official hostelries at key points. While these left much to be desired by western standards, they were a prodigious improvement on the old-style inn.\n\nKwangsi is one of the more progressive provinces, for long controlled by Generals Li Tsung Jen and Pai Chung Hsi, who rank next to the Generalissimo himself. The hostel at Kweilin was better than average. There was a wireless in the lounge, and a small crowd of us sat and listened to the news as it came in. It was the period before Munich. A young German amongst us, flushed with arrogance, gloated over Hitler's successes. My first contact with the aboriginal Nazi spirit left me angry and dismayed.\n\nChinese buildings are flimsy. The rooms are small and dark, and not clean. When you have made allowance for this idiosyncrasy, Kweilin appears a delightful little town. The city wall circumambulates from shrine-crowned hill to hill; the river is full of junks that sail down to Wuchow; the roads are wide and straight, and shop arcades cover the pavements on either side. The little separate hills rise steeply from the plain, in those fantastic shapes seen in Chinese paintings. Their rocky tree-fringed summits staggered drunkenly beneath the sky. The hills are full of natural caves, most convenient for storing war supplies, or to act as shelters in the event of raids. But Kweilin was still far from the war. The Kweilin merchants believed that the Japanese planes would have difficulty in locating their little city snuggling amongst the hills. The excitement was all about the new railway,", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212576, "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-1991", "page_number": 130, "title": "RAS-1991", "content_text": "110\n\nbuildings, traffic congestion and increased costs, erecting stagings became impracticable.\n\nWith the advent of death the 'blue lantern' used to be hung outside the house. This corresponded to the matt black 'mourning boards' that were fixed outside a home in Britain. The latter went out of fashion in the early part of this century.\n\nThe three important events in a Chinese life are birth, marriage and burial. If a person is not 'buried well' he may suffer in the next world. A great deal of money can be expended on a funeral and giving a parent a good 'send off' epitomises filial piety. Relatives are unlikely to haggle over cost. Although the undertaking profession has few bad debts, and is said to enjoy a profit margin of from 30 to 45 per cent, it is not seen as a salubrious occupation: 'Such men are bad luck and their touch is very filthy.' Misfortunes of the deceased can be transmitted to the toucher. In slang, a corpse is known as 'salt fish' (MA).\n\nThe Day Before the Funeral\n\nIn sub-tropical Hong Kong there used to be a 48-hour limit for storing corpses. With refrigeration and 70 to 80 per cent of bodies being embalmed, which includes injections, this is no longer so. A cadaver can be kept for two months. The ceremony in this study took place seven days after death and close relatives arrived at the 'Hong Kong Hotel' (slang for funeral parlour where a funeral is known as the 'complete menu') the day before, at three o'clock.\n\nA multi-storey funeral home contains many halls to cater to both Christian and (like this one) non-Christian funerals. Two large 'blue lanterns' hung outside the hall. These are in fact white, with the family name in large, purple (at a Roman Court this was the royal or imperial colour) characters and the deceased's age in smaller red characters. On that day and the day of the funeral close relatives were 'not allowed to kill'; namely to eat meat, fish or eggs. Also, sexual intercourse should not take place during the mourning period.\n\nIn addition to the deceased's 16 by 20 inch photograph, incense was burning on the altar. Western candles (candles are normally burnt in pairs) symbolised Christianity and Chinese candles Buddhism, another example of hedging. Also on the altar were tasty snacks that the dead person", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212821, "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": 130, "title": "RAS-1992", "content_text": "115\n\ncontrol. Lung Yun still maintained his own troops, well equipped and better paid and fed than those of Chungking, out of the revenues he had collected from the supplies which had flowed over the Indo-China railway and the Burma road. The control of the only communications into China had made the Governor of Yunnan a very rich man.\n\nMy experiences during the subsequent year were to be discouraging. In the past my championship of the Chinese cause had been unpopular with my own people; it had involved me not only in disapproval but also in financial loss. As the situation in Western China unfolded itself to me I began to wonder whether, after all, there was not a lot to be said for the view of the die-hards. Since my return to England I have made a point of studying the aspects to which I have drawn attention in these writings. I examined the history of Sun Yat Sen's Three Principles and the record of Kuo Min Tang teaching. I have set out the facts as they came to my notice, and will leave it to the reader to judge for himself how far the extraordinary incidents in which I was now to find myself involved sprang from independent impulses present in a backward province, or more directly from the nationalist teaching of Sun Yat Sen.\n\nAs the 'plane flies in from India, over the mountains of Yunnan, and begins to circle to come down to Kun-ming, the ribbon of the Burma road shows up below where it passes a cluster of villas nestling, some fifteen miles short of the town, at the foot of the hills on the edge of the lake. The 'plane crosses the tip of the forty-mile long lake to land on the large airfield at the far side of the city, 6,150 feet above sea level.\n\nAccommodation in the city was hard to find; for some weeks I stayed out at the lakeside. Owing to its height, Kun-ming enjoys an excellent climate all the years round, cool in summer, mild in winter. The great mountain ranges to the west absorb the moisture of the monsoon, leaving an adequate but moderate rainfall: apart from a period in the autumn the sun shines daily. The two Chinese characters Yun and Nan mean 'South of the Clouds,' an appropriate reference to the climate of Szechuan to the North East, where for six months in the year, at Chungking, they never see the sun.\n\nThe foreign community, in addition to the small number of French who were concerned with the operation of the railway line to the Indo-China border, included the Consuls of the leading countries, and an increasing number of American military personnel, attached to the", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 213296, "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": 118, "title": "RAS-1994", "content_text": "98\n\nBritain since she moved there with her parents as a child, had this to say. 'If my mother bought a house in England she would certainly consider fung shui, I would consider it too, but not in such detail.'\n\nUndoubtedly, more interest is shown by Westerners in things Chinese today, compared to, say, a generation or so ago. Treatment like acupuncture and Chinese herbal medicines have slowly become accepted by some members of the western medical profession. Likewise, fung shui is gaining Caucasian proponents. It is believed the layout of Amsterdam's waterways, the beauty of Lucerne, and the textbook layout of Paris all conform to good fung shui principles. Patrick Wong, a fung shui consultant practising in Britain, maintains that London attracts favourable water spirits from the Thames (Forsyth, 1994:64). These signify good fortune. The river's direction and flow, and the fact that it meanders and has many tributaries, are all conducive to prosperity (Walters, 1988:23). Kwok Man Ho, one of Europe's foremost fung shui masters, was called upon to advise on the design of some of the more recent projects in London's Docklands.\n\nIn addition to Chinese fung shui masters practising in the West there are also proponents like Derek Walters, a Briton who dons Chinese ceremonial robes and claims to have advised a number of British celebrities. Walters flies regularly to Hong Kong, where he learned his craft, to consult with other experts. 'We have nothing similar to fung shui in the West so it fills a vacuum,' he maintains.\n\nIn this technological age many people are searching for a 'fourth dimension'. They also want something that stirs the will. A number are looking for a simple, direct way of escaping the boredom and narrowness of everydayness. While some find their escape in mediaeval history, art or music, others find it in fortune telling or fung shui.\n\nA group of Chinese, after discussions among themselves in Holland, came to the conclusion that, among the Hong Kong, Singaporean and Malaysian Chinese living in the Netherlands, 70 to 80 per cent believe in fung shui, at least to some degree. For instance, many believe the number of windows in a dwelling should exceed the number of doors. If they do not, the inhabitants will hang up some kind of talisman to counteract possible evil influences. Similarly, gods which are popular in Hong Kong, like To Tei Kung, Kwan Ti and Kwoon Yam (觀音) are common among Chinese in the Netherlands.", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213447, "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-1995", "page_number": 43, "title": "RAS-1995", "content_text": "malaria and then was resettled by Hakka squatters.\"' Now the Hakka are in almost exclusive possession of the Sha Tau Kok, Sai Kung and Hang Hau peninsulas and of the foot-hills of Tai Mo Shan besides being in the majority in some other area.62 Near the coast and on the islands the Hakka combine agriculture and fishing.63\n\nIn a few villages the Cantonese and the Hakka live side by side.65 Although strict exogamy is practised according to the usual Chinese custom, many Cantonese have taken Hakka wives but not often does the reverse take place. In practice, and in spite of differences in language, the Cantonese and Hakka have almost identical customs. Nowadays, indeed, the Hakka talk the standard Cantonese dialect (pun yu),** dress like the Cantonese and are in general indistinguishable from them.69\n\nThe Tanka67 form the majority of the sea-dwellers in the waters of the New Territories68 and land-dwellers who have few dealings with any sea-dwellers tend to call both the sea-dwelling communities \"Tanka.\"?? The Tanka dialect, like the Cantonese, belongs to the western section of the Yueh language.” The Tanka have their main centres of population around the islands of Cheung Chau and Lantau but also are to be found around many smaller islands. Their arrival in the region is shrouded in the mists of the past74 but Balfour's description of them is worth repeating:-\n\n“The Tanka or the Tan people are the Cantonese-speaking fishing population. The word Tan is a proper name and dictionaries define it as follows:-\n\n'Tan is the name of a people. They are held to be a branch of the Man tribe. They live in boats along the coast of Fukien and Kwang-tung making fishing their livelihood. They are pearl divers. Since the T'ang dynasty (A.D. 618) they have been counted by able-bodied males for purposes of taxation. In the year 1618 they were classified according to families, headmen were appointed among them and anchorages in the rivers were set apart for them. A yearly tax of fishing produce was collected'\n\nIn 1723 an imperial edict was passed allowing them all the privileges of ordinary Chinese citizens, except the right to compete in", "txt_file_path": "txt/dfo323lmgvd/RAS-1995.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/95941j25g", "rank": 0 }, { "id": 213498, "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-1995", "page_number": 94, "title": "RAS-1995", "content_text": "62\n\npicture of the situation was given by L. Yu. He stated:\n\n“At the time they built their fortress with the backs against the hills and the fronts facing the sea. The two fortifications acted as two watchtowers. It made the Ching army difficult to attack or even try to get near to the island. On the slopes above Sai Ying Pun, at the midlevels, there was a fort and it helped to reinforce the defence.\" (Lai, 1948, P.13)\n\nSecondly, it is because Sai Ying Pun was situated at the foothill of the highest peak of the island. The peak (i.e. Victoria Peak 1917 ft. which was called O Tau Shan or Ngan Tau Shan at that period) formed the look-out of the pirates in those days. They wanted to keep an eye on the harbour which was a very important water route in that part of the South China coast. Whenever a vessel appeared, the watchmen would signal the pirates who were stationed at the foothills at Sai Ying Pun. The pirate fleet would then sail off to plunder and loot the vessels.\n\nThirdly, the pirates chose the place because Sai Ying Pun possesses some peculiar physical characteristics. Before the waterfront was reclaimed in the late nineteenth century, Sai Ying Pun was the only area in the northwestern sector of the Island, which controlled the western inlet to the harbour, with a fairly long coastal slope. The slopes were made up of colluvial fan. In other words, the soil in the area was derived from the decomposition of granite or other primitive rock. It was not, however, formed of detritus of rock washed down from above, but solid rock altered in situ. In the area west of Sai Ying Pun, Shek Tong Tsui, the granites outcropped nearly to the sea front. It was possibly the reason why as early as 1771 the Hakka people came to the area and quarried the granite and carried them to Shek Pai Wan. Therefore we can see that Sai Ying Pun was the only area in the northwestern sector that was suitable to set up a fortification. I think this is also the reason why the British commanders chose the same area to set up a barrack in 1841.\n\nSo Sai Ying Pun during the early years of Chiaching period was probably occupied by scores of pirates. They guarded themselves against the attack of the Ching armies and waited patiently for the signals that came from the peak and were always ready to sail off to plunder any trading vessels that happened to sail past the Hong Kong", "txt_file_path": "txt/dfo323lmgvd/RAS-1995.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/95941j25g", "rank": 0 }, { "id": 213584, "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-1995", "page_number": 180, "title": "RAS-1995", "content_text": "150\n\n(Hase, P. pers. comm.). This tended to reinforce the fung shui layout of the village by protecting the primary and secondary fung shui woods. It is largely because woodfuel is rarely gathered from the hills any longer by villagers, due to the use of alternative fuels and because the reduced population can obtain its fuel needs, if necessary, from the abandoned fields, that such songs and prohibitions are being forgotten by the old women. This in turn has two effects. It allows fung shui woods to spread and colonize the hillsides, yet at the same time the precise working knowledge of fung shui is being lost.\n\nHowever, it appears that substantial amounts of woodfuel are still used in more remote coastal villages. When visiting Lai Chi Wo in December 1990, large amounts of fuelwood were seen cut and stacked, but whether this was solely for the use of the villagers is not known. Some of the coastal village restaurants, which cater for hikers and junk trips on a regular basis, such as at Sam A Tsuen, Plover Cove, use only firewood for cooking. At Ma Tsuek Leng near Sha Tau Kok in late 1993 there were large stacks of woodfuel, mostly cut branches, which the elderly people purchase from elsewhere, as it is cheaper than buying bottled gas.\n\nDuring the Japanese occupation, and the years immediately after, the pressure on the countryside for fuel was severe. Grass was shaved from the hills, scrub and remnant woods were cleared, even from remote areas, and inroads were made into fung shui woods, especially those of secondary importance. Such was the pressing demand for fuel that those trees and woods that can be seen on the US Airforce airphotos of 1945, taken prior to liberation, must only have survived purely because they were of such fung shui significance (Hase, pers. comm.).\n\nDaley (1975) gives an indication of the extent of this immediate post-war felling. \"Woodcutting extended further and further from the towns and gradually the hillsides as far as Mirs Bay and the western side of Lantao were stripped of trees. The prevention of all this cutting was an impossible task in the circumstances. Very few large trees survived this onslaught during the war years and just after. Perhaps the biggest was the pine felled at Ping Shan Chai, near Tai Po, in 1960. It measured almost 3ft in diameter at 4ft above ground, and 69ft in height. It was 159 years old.\"\n\nPage 180\n\nPage 181", "txt_file_path": "txt/dfo323lmgvd/RAS-1995.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/95941j25g", "rank": 0 }, { "id": 213816, "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": 168, "title": "RAS-1996", "content_text": "140\n\nat the top was another of these tea houses and here we called a halt. I soon got into a chat with an old priest with his clean-shaven head. His temple, or rather hovel, was close there and he got his living by begging. He was stone blind. It was a mendicant Friar, and a wandering Friarð in argument. He freely acknowledged the absurdity of his creed. He is a Buddhist: and offered me on the spot to go with me and learn my creed if I would feed and clothe him. Then I jeered him about his idols, and why he did not get them to help him. The worst of them is, they all acknowledge the absurdity of it, but say it is their custom. Western Foreigners have customs and celestial's have customs, and all creeds are good alike: here the matter ends.\n\nWe again got on our route, and descended the valley. Mr Stringer and myself were so long with the old priest that we were far behind the rest of the party; but we were armed and therefore there was no danger. When we again reached the valley at the bottom, our road lay along a small stream for a few miles. The rest of the party were out of sight, and we went on alone, partly uncertain that we were going right. At last, however, the road suddenly opened into a deep valley on the right, and at last we saw the German Mission House, just under the brow of the hill, and our companions seated very comfortably on the balcony [Ed.: An illustration of the Lilong Station accompanies this article.] So we put our best leg foremost, and at last tired of walking and riding we got in about 5 o'clock. The house is not a very grand affair. But it just has served their purpose. There is only one other house near it for a long way. The situation is beautiful in the extreme, and as healthy as possible. They have a little ground in front, and on the sides of the hills are plantations of tea shrubs, though nothing very bright about them.\n\nThe missionary staff consists of Mr Winnes, who has been in China nearly 20 years, and a fine young German, named Eitel\". I was much struck with him. There is a nobleness and firmness in him which I greatly admire. In fact, there is something almost severe about his look. But the animation with which he speaks, and the natural energy of his character, together with his pleasing and gentlemanly deportment, lead you soon to see he is not an ordinary person. [Ed.: Photographs of Lechler, Winnes and Eitel accompany this article.]\n\nWe took a short walk on the hills, and then came home to dinner, which by the bye I enjoyed with a keen relish. Then we sat a while on", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213848, "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": 200, "title": "RAS-1996", "content_text": "173\n\nfinancial resources in support of the god's feast day celebration, after the chiao ceremony had finally ceased to take place.\n\nOther religions such as Buddhism and Christianity did present themselves in Tung Chung in the post-War period and were not excluded by the local community, though they were not very popularly received. In the 1950s, a village called Tei Tong Tsai was established on the southern border of Tung Chung when a group of monasteries, nunneries, and Buddhist halls were built to provide monks and nuns with a self-sufficient retreat resort. Although monasteries are customarily institutions outside the village community, and the monks and nuns at Tei Tong Tsai seldom mingle with other villagers, the place is considered, officially and formally, part of the Tung Chung district. To fulfill the obligations of a community member, Tei Tong Tsai has to send its head monk to attend meetings of Tung Chung's Rural Committee. Monks and nuns also make voluntary donations to support the annual celebration of the Houwang's feast day. Before the festival begins, representative monks and nuns are sent from Tei Tong Tsai to chant Buddhist prayers and burn paper offerings at the Houwang Temple. In return for their service, they might receive courtesy recompense from the Preparatory Committee for the Houwang's Birthday Festival. Tei Tong Tsai's participation in the festival activities commemorating the principal local deity, however limited, manifests how essential the Houwang worship is for members of the Tung Chung community.\n\nAnother Buddhist monastery, the Lo-han Monastery (4), was built on the hillside at Shek Pik Au [!] in the 1970s. Outsiders, instead of local villagers, sponsored the construction and participated in worshipping activities there. The influence of the monastery on the religious belief of Tung Chung's residents is negligible. On the other hand, it is one of the regular donors supporting the annual celebration of the Houwang's feast day, as a means of demonstrating its membership in the Tung Chung community.\n\nAs for Christianity, both Catholic and Protestant missionaries tried to establish bases in Tung Chung. For example, the Chous, of the San Tau village on the western border of the district, were converted to Catholicism under the influence of priests dispatched from Tai O. Nevertheless, missionary work has ceased since the beginning of the", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 214230, "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": 88, "title": "RAS-1998", "content_text": "IMAGES OF SINICISED VEDIC DEITIES ON CHINESE ALTARS\n\nKEITH STEVENS\n\n51\n\nIntroduction\n\nThe rear halls of two temples in the Western Hills of Peking each contains some twenty-eight images which, though predominantly Chinese in appearance and style, are Vedic deities referred to in English in Chinese temple brochures as the Deva. The main question arising from this unique pantheon asks what led to its arrangement and character?\n\nBuddhism in China numbers among its many deities several score borrowed from Brahmanism and other Indian religions, other words Hindu deities with Chinese appearance and bearing. These tend to be well-known forms, accepted by Chinese devotees as Chinese and with little suggestion that they had an alien Indian origin. The concepts and forms of Buddhist deities on altars in China were almost exclusively brought there from India either by the northern route over the mountains and deserts of North-western China or the Southern route by sea to Kuangtung or Fukien provinces. The transit of South Asian Buddhism and its statuary to China began during the first century AD with the statuary being uniquely Buddhist, taken from Hinduism via Buddhism.\n\nThe Revd. J MacGowan1, during the early days of this century wrote that \"the practical, every-day, common religion of the Chinese is idolatry, pure and simple. Ancestor worship is too profound and too ideal and not quick enough to meet the problems that constantly face the Chinese in their struggle for existence. To provide for this difficulty, idols innumerable have been enshrined in homes and in temples all over the land....and many of these idols are of Indian origin, as can be seen by their faces, as well as by the liturgies that are used, which are certainly adaptations from the ancient Sanskrit.\"\n\nWe are particularly interested here in the specifically Hindu deities referred to in English in Chinese brochures as the Devas, but in Chinese guise, on altars in two temples in the Western Hills, the Ta Pei...", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214231, "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": 89, "title": "RAS-1998", "content_text": "52\n\nSsu and the Pi-yun Ssu. They were first placed there some three hundred years ago, towards the end of the last fully Chinese dynasty, the Ming and before the overthrow of the Ming by the non-Chinese Manchus.\n\nThe Two Temples in the Western Hills\n\nThe old Kuan Yin Hall of the Ta Pei Ssu X, the fourth of the Eight Great Places in the Western Hills of Peking, is sealed off and not available to the general public. It contains a modern image of the major deity, the bodhisattva Kuan Yin with a Thousand Arms and a Thousand Eyes together with old but refurbished images of the Deva with their name in Sinicised Sanskrit but without providing any hint as to their origins and legends. The statues of the Deva were originally made during the Ming, ca. 1500 AD, and consist of clay reinforced with hemp. They are referred to in temple literature as the Group of 28 Great Immortals +. The image of the Thousand Arm and Thousand Eye Kuan Yin was replaced by the Japanese after the Second World War in an attempt to make amends for having taken the original and melted it down for the brass content during the War.\n\nThe Kuan Yin Hall in the Ta Pei Ssu contains in addition to the one bodhisattva, Kuan Yin, twenty-eight images, which can be categorised as follows: twenty-six deities with Sanskrit titles including the five T'ien-wang [Guardians] together with two Chinese folk religion deities. Of the twenty-six, five are deities specifically referred to separately in the Eight Classes of Supernatural Beings? [Deva, Mahoraga, Kinnara, Asura and Gandharva]\n\nIt is lamentable that the Kuan Yin Hall is closed to the public; however, fortunately, there is also a Hall of Bodhisattvas in the second temple, the Pi-yun Ssu #, some five kms. to the north of the Ta Pei Ssu, which is open to the general public and it too contains the Twenty-eight Deva; however, the images here have all been made within the past fifteen years, probably replacements for the original images destroyed during the Cultural Revolution and yet again without any signs to indicate that they are anything other than Chinese deities. The fact that all but three were originally Hindu deities brought to China by Buddhism is not explained in temple literature, though the monks un-", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214232, "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": 90, "title": "RAS-1998", "content_text": "53\n\nderstood that all twenty-eight of the deities in the hall were followers or disciples of the Kuan Yin with the Thousand Arms and Thousand Eyes.\n\nThe twenty-eight images in the Bodhisattva Hall of second temple, the Pi-yun Ssu, (apart from the main deity Kuan Yin), fall into three categories: four bodhisattvas [P'u Hsien, Wen Shu, Ta Shih Chih and Ti-tsang Wang - but not including the main deity, the Bodhisattva Kuan Yin]; seventeen deities with Sanskrit titles [including four T’ien-wang Guardians] and three Chinese native folk religion deities.\n\nThe monks also explained that a stream which ran through the area had attracted imperial favour and several temples had been sited and built by palace eunuchs to enable the emperors to relax during the summer heat or visit the nearby shrines of deities of longevity and prosperity. Amongst these were the Ta Pei Ssu and the Pi-yün Ssu. They also understood that when the decision was taken to set up the images in the Hall each image was specially constructed and given a name or title all in accordance with Buddhist sacred writings.\n\nHowever, these two temples in the Western Hills are not quite unique in that a further 28 deities can be seen in a cave-tunnel in a comparatively modern temple near Taipei in Taiwan, each labelled with a Sinicised Sanskrit or pseudo-Sanskrit name, similar to the deities in the two temples in the Western Hills. Such alien names mean nothing to most Chinese.\n\nIn the Ta Hui Ssu X, a third temple, within the city of Peking, statues referred to in the temple as the Twenty-eight Protectors of the Buddhist Law line the flanking walls of the main hall. These too are very similar in style and appearance to the Twenty-eight Deva in the Ta Pei Ssu in the Eight Great Places and though not individually identified as such in the Ta Hui Ssu they are probably similar Deva.\n\nAccording to Soothill's Dictionary of Chinese Buddhist Terms Deva is a general designation of the gods of Brahmanism, celestial beings whom he lists as the Twenty Deva [+]. The Sinicised Sanskrit titles of the deities seen in the two temples in the Western Hills, compared with the list of twenty in Soothill's dictionary, con-\n\nPage 90\n\nPage 91", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214233, "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": 91, "title": "RAS-1998", "content_text": "54\n\nfirms that the majority of deities in these two temples are Deva. The categorization of the Twenty-eight Immortals as Deva was arrived at by comparing the Sanskrit identities of the twenty-eight images and the list of the Twenty Deva provided by Soothill. The minor variation in inclusion and omission between the Twenty Deva listed by Soothill, the Twenty-two Deva in the Ta Pei Ssu and the Twenty-five in the Pi-yun Ssu cannot be explained.\n\nIn some temples the Deva have been equated with the Asuras. This is incorrect as the Asuras are those who are not only not Deva but are, according to some writings, the greatest enemies of the Deva and, in others, it is written that the Asuras are anti-gods and not, as claimed so often in English, demons.\n\nIt would not have been possible to identify any one of the images of the Deva without its Sinicised Sanskrit title on the tablet before it apart, that is, from the three fundamentally Chinese deities with their Chinese titles included within the Deva groups, Wei T'o and the four T'ien Wang Guardians.\n\nImages within the Two Temples in the Western Hills\n\nWithin the main hall of both temples, apart from the images of the Deva lining the side walls, stands the popular and well-known Buddhist bodhisattva, the Goddess of Mercy, Kuan Yin adapted from images brought from India where he [a male deity at that time] was the Brahmanist deity Avalokitesvara. In the Ta Pei Ssu she is alone whereas in the Pi-yun Ssu she is sitting crossed-legged and is flanked by two pairs of secondary bodhisattva. The first pair is Wen Shu and P'u-Hsien, whose Sanskrit titles are Manjusri and Samatabhadra respectively. They were two of the twelve divine Buddhist teachers. They in turn are flanked by another pair of bodhisattvas, Ti-tsang Wang, the Saviour of the Underworld and Ta-shih Chih. The latter is one of the members of the retinue of Amitabha [O-mi-t'u Fu] known in Sanskrit as Kshitigarbha and Mahasthama respectively. Mahasthama is believed to be the deified Maudgalyayana, the right hand disciple of the Buddha, Gautama.\n\nIn the Pi-yun Ssu, the bodhisattva Saviour of the Underworld, Ti-tsang Wang, is depicted in his modern standard form, sitting side-", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214236, "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": 94, "title": "RAS-1998", "content_text": "57\n\nis the conservation or preservation of the divine order in the world. Despite being a major deity and having many incarnations, of which Rama is but one, he is not included within the 28 Deva seen in the Ta Pei Ssu. However, his wife Laksmi is included. Another Vedic deity not included in the groups of Devas in the Western Hills is Krishna probably because he is the eighth avatar of Vishnu.\n\nPopular Buddhist figures which, at first thought, we might have expected to see listed among the Deva would, however, not be eligible because they were purely Buddhist without a Brahmanist or Vedic origin, and were Indians who lived and died during the lifetime of the Buddha himself. These include, amongst others, Kasyapa, Ananda and Lochana.\n\nAlthough Ming iconography portrayed Indra and Brahma on many altars as Chinese figures; the question remains why are they, and in particular in these two temples in the Western Hills why are so many Vedic deities, portrayed as Chinese?\n\nTales of the Ta Pei Ssu\n\nAn off-beat description of the Ta Pei Ssu in 1884 describes its picturesque location and whilst not referring to the deities, least of all the Deva, it does provide two colourful vignettes. The first gave the reason for the main entrance to the temple being blocked. It was a punishment for the priests who had permitted a suicide to take place within the temple confines. One of the monks so the story went had greatly insulted a coolie and he, instead of attacking his persecutor, had “with the perverseness of your true Chinaman” had taken vengeance on him by committing suicide. The second told of the usual practice of the era when foreigners rented temples in the cool of the hills for the summer. Having read various bits of graffiti the 'Student-Interpreter' claimed that the temple must have been a favourite resort of members of the Russian Mission between 1828 and 1840.\n\nA Third Temple containing a Group of Deities with Sinicised Sanskrit Names\n\nYet another group of deities with sinicised Sanskrit names can be", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214237, "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": 95, "title": "RAS-1998", "content_text": "58\n\nseen in a comparatively modern temple near Taipei. A lengthy tunnel connects the main part of the Kuan Tu temple complex, to the North-west of Taipei, with the front entrance overlooking the Tamshui River. Some twenty-eight images stand in glass-fronted niches carved into the rock down the sides of the tunnel. These large individual images are of the Early Buddhas, the Ku Fo; the Buddhas of pre-history, the Buddhas who came before Sakyamuni, The Buddha. They have no altars and as there is an altar dedicated to the Thousand-arm and Thousand-Eye Kuan Yin P'u-sa at the river end of the tunnel they are not offered incense individually.\n\nSeveral aspects of the hagiography of the images in the cave/tunnel are intriguing. First of all, those holding weapons have them in their left hand. They are mostly dressed in gilded armour, and finally, their titles in Chinese, though Sinicised Sanskrit, have proved impossible to translate into the original Sanskrit and are therefore unidentified. Several of these unidentified deities have been depicted in Taiwanese religious literature but without any explanation apart from being listed under a general title of Supportive Incantations to Buddha, Ta Pei Chou Fo 大悲咒佛.\n\nThe following Vedic deities who have been noted in one or both of the temples in the Western Hills would seem not to be present in the cave/tunnel:\n\nMarici, Pancika, Hariti, Pippala [Bodhidruma], Laksmi, Prthivi, Surya, Candra, Vimalakirti, Nanda Upananda and Skanda/Veda.\n\nOf the scores of books, both the popular illustrated and monastic academic, produced over the last half century in Taiwan describing the Buddhas, bodhisattvas and the hundreds of minor deities of Buddhism, one at least has listed what they have called The Celestial Guardians Division. This list includes not only the Four Diamond Kings, the T'ien Wang, [Vaisravana, Dhrtarastra, Virudhaka and Virupaksa] but nine of the Deva seen in the Western Hills. These are Indra [Sakra-devanam], Brahma [Maha-Brahman], Marici, Laksmi [Sri-maha-devi], Sarasvati, Yamaraja, Guhyapati, Skanda [Wei T'o] and Gandharva.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214238, "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": 96, "title": "RAS-1998", "content_text": "59\n\nConclusion\n\nWe have been examining a particular arrangement of Indian Deva within two temples in the Western Hills of Peking. Each group has an image of the Bodhisattva Kuan Yin as the main deity within the Deva hall itself. Although monks explained that the images of deities down the side walls of the hall had been created in accordance with researches in old Buddhist books, there was no explanation why they should all have a Chinese rather than an Indian form. It has been suggested by devotees that the concept of the Deva might have reflected the Manchu dynasty's affinity with Tantric Buddhism, and perhaps Vedic beliefs or been brought by Lamaist monks during the late Ming but there is no evidence that this was so. Yet another devotee thought that when the images were first created during the early sixteenth century, Chinese craftsmen had a somewhat limited idea of the origins of the deities concerned and even, perhaps, no idea what the people of South Asia looked like and therefore made the images in the form of Chinese. An unanswered question is the presence of several deities within the groups of Deva whose origins were entirely Chinese without any connection whatsoever with Vedic Hinduism.\n\nA small number of individual images of deities with a Brahmanist origin have been seen on altars in temples in all Chinese communities; these however have not been at all widespread. Typically they were adopted by immigrant Chinese from native Buddhism. A remarkable example of a syncretic group of Buddhist, Hindu and Chinese folk religion deities is to be seen in a joint Buddhist, Hindu and Chinese folk religion temple in a quiet area of Angsila some sixty miles south of Bangkok. The three altars against the rear wall in the main hall of this temple are the Thai Buddhist altar, stage right with an image of Sakyamuni Buddha in its centre flanked by two other Thai Buddhist images. The central altar, the Hindu altar, contains one large image of Shiva [Siva], holding a trident and dressed in a robe and turban, and with several small unidentified images standing before him. And finally, the Chinese folk religion altar dedicated to T'ien Hou, the patron deity of sailors, with her small image on the altar, stage left, flanked by her usual demonic attendants, Thousand-Mile Eye and Following-Wind Ear. Devotees of all races pray before each altar in turn, usually beginning with the altar of their own culture and cursorily placing incense before the other two. In the temple forecourt are large brightly painted", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214239, "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": 97, "title": "RAS-1998", "content_text": "60\n\nconcrete images of Thai Buddhas, the [Chinese] Jade Emperor and Siva with the tiger. Temple staff of the three religions attend to their own altars and help devotees as and when required.\n\nThe most widespread Buddhist images seen throughout China which are obviously not Chinese deities are the four major guardians in the entrance hall to Buddhist establishments, the Defenders of the Faith. These and other similar minor guardian deities are former gods of Indian folklore and include the giant guardian deities known in Chinese as Wu-shih, such as those whose images stand outside the main hall of the Jinci in Taiyuan. A further two are the traditional guardians of Buddhist temple gates dating from at least the 8th century. The one [facing the gate] on the right hand is opened-mouthed and coloured vermilion, whilst the guardian on the left has a closed-mouth and is the colour of charcoal. Both are made of stucco. In China they are known as the two generals Heng and Ha, the Blower and the Snorter. In legend they fought with secret weapons; one blew a deadly yellow gas from his mouth with a ha! and the second snorted a white beam of light from each nostril with a heng! which vaporised his enemies. They can also be seen guarding the entrances to Japanese Buddhist temples where they are known as Kongo Rikishi. All of these guardians are undeniably foreign in form in comparison with the gilded images of the standard Buddhas which are now not even considered by Chinese devotees to be anything but Chinese.\n\nWe know who the Deva are, when they were placed in their present temples, both in Taiwan and the Western Hills, but not why. From our various sources it would seem that these Sinicised Indian deities are celestial protectors. We can guess that the concept was imported at a comparatively late stage but who, individually, sponsored them and had the images made is now lost in time. It is interesting to note that present day monks in the Western Hills have little idea of their origins and were apparently completely disinterested in the subject.\n\nIn the cave-tunnel in the comparatively modern temple in Taiwan, however, the images were, to the religious specialists there, simply Buddhas of Yore, the principal ones who preceded Sakyamuni.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214240, "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": 98, "title": "RAS-1998", "content_text": "61\n\nAppendix A\n\nDETAILS OF THE DEITIES WITH SINICISED SANSKRIT NAMES\n\nWHOSE IMAGES APPEAR IN THE GROUPS IN THE TWO TEMPLES IN THE WESTERN HILLS OF PEKING\n\nAND THE ONE IN NORTHERN TAIWAN\n\n1] Brahma [Mahabrahman] usually known in Chinese as Fan T'ien 梵天\n\nBrahma is the ancient Vedic creator and the Soul of the Universe, an impersonal being, chief of the Hindu gods and celestial spirits and the first in the Hindu trinity. He is usually paired with Indra [see Ti Shih below] though married to Sarasvati. It is believed that the Vedas sprang from Brahma's head.\n\nHe is known in China by several titles including Ta Fan T'ien-shen and Fan Wang as well as Ta Fan T'ien Wang. In India his image varies from place to place but frequently he is portrayed with four arms and four faces or heads. Over the centuries his worship slowly declined in favour of Vishnu and Shiva.\n\nHis image has been noted in a number of folk religion temples in China where he is considered to be one of the forms of the Jade Emperor. In several Buddhist monasteries he has been noted as one of the two attendants flanking Sakyamuni Buddha, the other attendant being Indra.\n\nIn a number of temples in southern China he has been represented as a bearded middle-aged man, standing, wearing long flowing robes, and either the standard Hanlin-style Chinese literati cap or the tiny Taoist crown. He can also be portrayed carrying a stylised incense-stick holder which looks very similar to the long-stemmed tobacco pipe. In some temples in central China he was depicted riding a swan.\n\nIn the Ta Pei Ssu in the Western Hills he is portrayed as an imperial minister, standing with a tablet held in both hands before his chest and dressed in a colourfully decorated robe and Ming decorated leather.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214241, "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": 99, "title": "RAS-1998", "content_text": "62\n\nbonnet. He has a Chinese face, white moustache and beard and rather hooded eyes.\n\nHowever, in the Pi-yun Ssu, also in the Western Hills, his modern image depicts him in what appears to be a sarong held up by a long blue bow, and with a bare chest. His shoulders are covered with a decorated blue robe down to his knees, parted revealing his bare chest, and an unusual bonnet which appears to have a pair of short wings extending out beyond his ears. He has a squat nose, large mouth and is holding his right hand making a mystic sign at chest height. His left hand grips an incense-stick holder at waist height. He looks marginally less Chinese than the other images but does not look Indian.\n\nPaired with Indra, he stands in prime position at the head of one of the two rows of fourteen Deva.\n\n2] Indra, known in Chinese as Ti Shih and Yin-t'o-lo\n\nHe is the greatest of the Vedic deities with the dual function of weather and war god, known also as Sakra Devanam. He has been adopted by Buddhists as representative of secular powers, protector of the religious body but inferior to any Buddhist saint. He is said to have taken an oath to defend Buddhism during a former incarnation and was reborn as the King of the Yakshas.\n\nAlthough some Chinese Buddhists identify Indra as the Taoist supreme deity, the Jade Emperor, Brahma is much more commonly accepted as a form of the Jade Emperor.\n\nHis image is present in both the Ta Pei Ssu and in the Pi-yun Ssu, and in both he is completely Chinese with no hint whatsoever of foreign origins. He is standing, an ancient minister, dressed in colourful decorated Chinese robes and imperial bonnet, with pink flesh, a black moustache and goatee, and with both hands held together before his chest, fingers pointing upward.\n\nIn Hong Kong he has been paired with Brahma on altars and is portrayed carrying a golden bowl somewhat similar to an incense pot. He is depicted in a form and dress virtually identical with that of Brahma,", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214250, "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": 108, "title": "RAS-1998", "content_text": "one of the Twenty Deva. Sagara Naga, the Dragon King of Rain.\n\n71\n\nIn Chinese he is the Dragon King. His image has only been noted in one of our two temples in the Western Hills, the Pi-yun Ssu where he is portrayed as a standing, black-skinned official in multi-coloured robes and a pill-box cap with a small sunburst on the front. He has large round eyes and a black beard and is holding a tablet in both hands clasped before his chest. His image is also present in the cave/tunnel under the Taiwanese temple where he is known as Sha Lo Wang 沙洛王 and is portrayed as a middle-aged Chinese, standing,\n\ndressed in gilded armour and small Taoist crown. He is holding an unsheathed sword in his right hand and a small snake-like dragon in his left.\n\n15] Asura known in Chinese as Ah-hsü-lo\n\nThe Asura in the Lotus Sutra are one of the Eight Classes of super-natural beings - Asura originally meant a spirit or even a god - and are regarded as demons who fight against the forces of Indra. There is an image of an Asura in the group in the Ta Pei Ssu but not in the Pi-yun Ssu, nor in the cave/tunnel in the Taiwanese temple. In the Ta Pei Ssu he is a demonic human with four arms, three eyes and a further head superimposed upon his normal head. He has fiery red spiky hair, red moustache and beard, large round eyes and rings one in each ear. He is stripped to the waist and is white skinned, has bare legs and feet and is wearing a highly decorated colourful skirt.\n\n16] Vimalakirti known in Chinese as Wei-mo Chu-shih\n\nVimalakirti was a disciple of Sakyamuni at Vaisali who the Buddha is said to have instructed, and who later recorded it as the Sutra of Vimalakirti. The realm of Vimalakirti is a realm of profound joy.\n\nAn image of Vimalakirti is in the group in the Ta Pei Ssu but not in the Pi-yun Ssu, nor in the cave/tunnel in the Taiwanese temple. He is standing, dressed in a green robe decorated with gilded roundels and border, and a scarf round his head holding his hair in a loose knot protruding up and through it. He has grey hair, beard, moustache and eyebrows. There are no unique characteristics.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214260, "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": 118, "title": "RAS-1998", "content_text": "81\n\nOther Buddhist protective deities are also listed as Chin-kang, such as their commander, Wei T'o, and Huo-shou Chia-lan X.\n\n27] Vipasyin P'i-p'o Chia-lo Wang EE\n\nantiquity. His\n\nVipasyin is the first of the Seven Buddhas of image is not included in either of the temples in the Western Hills but has been included in the cave/tunnel in Taiwan where his image portrays him as a youthful man dressed in gilded armour and helmet, with a bared sword held vertically in his left hand before his chest. He has a gilded halo behind his head and shoulders but no unique characteristic.\n\n28] Kumbhira Chin-p'i-lo Wang EE\n\nKumbhira is a Yaksha king who was converted and became a guardian of Buddhism. His image is not included in either of the two temples in the Western Hills but is in the cave/tunnel in Taiwan where he is portrayed as a youthful warrior, standing dressed in gilded armour and gilded winged helmet. He is holding an arrow-less bow in his left hand at waist height, whilst his right hand rests on his hip.\n\n29] Chin Ta Wang X\n\nThe Great King Chin is the Protector of Travellers in the train of the Kuan Yin with a Thousand Arms and a Thousand Eyes. His image is not included in the groups within the two temples in the Western Hills but is included within the cave/tunnel in Taiwan where he has no Sinicised Sanskrit title and is portrayed as a middle-aged clean-shaven Chinese with his right hand held slightly forward at shoulder height with his hand making a mystic sign, whilst his left hand rests against his body below the waist. He is dressed in gilded armour and has a small Taoist crown resting on his hair which has been drawn up into a bun. There is a flaming halo behind his head and shoulders.\n\n30] Chin-se Kung-ch'iao l€\n\nThe Five-colour Peacock\" is depicted within the cave/tunnel group in Taiwan but does not appear in either of the two temples in the Western Hills. He has no Sinicised Sanskrit title and is portrayed as a brown-", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214261, "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": 119, "title": "RAS-1998", "content_text": "82 \n\nskinned male with a semi-demonic face, dressed in gilded armour and a tall decorated gilded crown. He stands with an unsheathed sword in his left hand, held point up at waist height, and with a gilded halo behind his head and shoulders.\n\n31] Purna Man Hsien-jen A \n\nPurna is the 'Fully-complete Immortal' whose image can be seen in the cave/tunnel in Taiwan but not in either of the two temples in the Western Hills. He is portrayed as a dark-skinned warrior dressed in gilded armour, standing holding a long-handled javelin in his left hand. He has a gilded crown and a gilded halo behind his head and shoulders. His face is semi-demonic.\n\n32] Ma-ho-lo Nü 摩和羅女 \n\nMa-ho-lo Nü, from the title, is a goddess. Her image has only been seen in the cave/tunnel in Taiwan where she is depicted as a young woman dressed in a long gilded gown, covering her feet. She has her hands, palms together before her chest and her black hair drawn back. She is Chinese and has a gilded halo behind her head and shoulders.\n\n神母天王 \n\n33] Shen-mu T'ien Wang XI \n\nThe Heavenly Ruler of the Divine Mother is only to be seen in the cave/tunnel in Taiwan where he is portrayed as a middle-aged Chinese dressed in gilded robes and crown, holding a pair of small cymbals together, one in each hand. He has a gilded halo behind his head and shoulders.\n\n34] P’u-chi T’ien Wang Y \n\nThe only image noted of P'u-chi T'ien Wang stands in one of the niches within the cave/tunnel in the Taiwanese temple. He is portrayed as a fierce Chinese warrior dressed in gilded armour and helmet, with a gilded halo behind his head and shoulders. He is holding a short dagger in his right hand and a long handled spear in his left.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214264, "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": 122, "title": "RAS-1998", "content_text": "85\n\nIn addition to being the final arbiter in the judgement of souls and the Keeper of the Registers of Life and Death, Tung-yüeh Ta-ti protects the virtuous, especially those who are truthful, good and excel at filial piety.\n\nImages of Yama, that is Yen-lo Wang, are to be seen in both of the temples in the Western Hills where they are Deva, but together with Tung-yüeh Ta-ti, indicating that they are regarded as two separate deities in these temples.\n\n38] Tzu-wei Ta-ti\n\nThe Great Emperor of the Purple Heaven, a major Chinese Taoist stellar deity of the North Pole Star, the keeper of the book of destiny, a controller of blessings, and one of the most potent destroyers of demons, is revered for his power to ward off evil influences and spirits. In northern China he was occasionally regarded as one of the Four Heavenly Kings and portrayed as a benign middle-aged Taoist, with Taoist crown and tablet held between both hands before his chest. Icons bearing his likeness are pasted or nailed to doors as popular charms to ward off demonic attack.\n\nHis image stands in both the Ta Pei Ssu and the Pi-yun Ssu. In both he is portrayed as a standard Chinese Taoist figure, with long multi-coloured and highly decorated robes, and a small Taoist crown on his head. He has a benign face, a small goatee and moustache and in the Ta Pei Ssu holds both hands together before his chest as if holding a tablet. His image in the Pi-yun Ssu is similar but has the tablet in place.\n\nA mural in the Mahavira Hall of the Yunlin temple at Yangkao in Shansi portrays the Emperor Tzu-wei of the North Pole.\n\nThere is also some confusion within Cantonese communities about the role of this deity. In some temples he has been claimed to be the chief of the heterodox Taoist stellar deities and identified either as the god, or one of the gods of the Pole Stars. He is popular with the Boat People of the Pearl River estuary, and is also one of the stellar deities seen on charms and scrolls used during rituals. A number of devotees", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214267, "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": 125, "title": "RAS-1998", "content_text": "88\n\nHis neck and, uniquely, he has a pair of wings. Normally he is dressed only in a loin cloth or trousers down to just below his knees, and his skin is entirely blue or green. Occasionally, in place of the hammer and chisel he carries a gourd, and in a number of images he is depicted standing on a pair of drums.\n\nHis origins go far back, possibly to animist beginnings, though from the iconographical detail, half-man half-bird, his cult has been strongly influenced by the Garuda, the Hindu mythical being, the eagle who was Vishnu's steed, a concept brought to China by Buddhism. In earlier pictures and images he was portrayed more as a human with a cock's head and feet and with bat's wings. It was only later that he became more like the Garuda which several foreign writers of the 19th century certainly identified from his iconographical detail.\n\nLei Shen in the temple in the Western Hills is dark skinned, dressed in colourful robes over armour and with black spiky hair. He has no unique characteristics and is therefore unlikely to be accepted as the Thunder God by the majority of Chinese.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214268, "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": 126, "title": "RAS-1998", "content_text": "89\n\nAppendix B\n\nTHE DEVA WITHIN THE BODHISATTVA HALL IN THE PI-YUN SSU PEKING'S WESTERN HILLS\n\nThe Chinese titles of these the Deva within the Bodhisattva Hall in the Pi-yun Ssu are as follows together with their standard Sanskrit name:\n\nFan T'ien\nBrahma\n[Mahabrahman]\n\nTi-shih\nIndra\n[Sakra Devaran]\n\nT'o-wen Tien-wang\nVaisravana\n(Guardian of the North)\n\nCh'ih-kuo T'ien-wang\nDhrtarastra\n(Guardian of the East)\n\nTseng-ch'ang T'ien-wang\nVirudhaka\n(Guardian of the South)\n\nKuang-mu T'ien-wang\nVirupaksa\n(Guardian of the West)\n\n) the Four\n) Guardians\n) of the\n) Entrance\n) to\n) Buddhist\n) Temples**\n\nMi-chi Chin-kang\nGuhyapati\nAnother Diamond King Guardian\n\nMo-hsi-shou-lo\nSiva\n[Mahesvara]\n\nPan-chih Ta-ching\nPancika\n\nPien-ts'ai T'ien\nSarasvati\n\nChi-hsiang T'ien-nü\nLaksmi\n\nWei-t'o\nSkanda or Viharapala\n\nChien-lao-ti-shen\nPrthivi\n\nP'u-t'i Shu-shen\nBodhidruma or Pippala\n\nKuei-tzu Mu\nHariti", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214270, "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": 128, "title": "RAS-1998", "content_text": "91\n\nAppendix C\n\nTHE TWENTY-SEVEN SO-CALLED DEVA WHOSE IMAGES STAND IN THE TA PEI TIEN, ONE OF THE BA DA CHU [THE EIGHT GREAT SITES] IN PEKING'S WESTERN HILLS\n\nAsura\n\nCandra\n\nDhrtarastra\n\nGandharva\n\nGuhyapati raja\n\nHariti\n\nKinnara\n\nKsitigarbha\n\nLaksmi devi\n\nMaha Isvara\n\nMahabrahman - Brahma\n\nMarici\n\nNanda Upar Nanda\n\nPancika\n\nPippala", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214276, "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": 134, "title": "RAS-1998", "content_text": "97\n\nNOTES\n\nMacGowan J : Men and Manners of Modern China: T Fisher Unwin: London 1912\n\n2 Werner in his Dictionary of Chinese Mythology gives the Eight Classes of Dragon Kings as follows:\n\n3 Deva naga, Yaksha, Gandharva, Asuras, Garudas, Vinnaras, Mahonagas and Rakshas Soothill in his Dictionary of Chinese Buddhist Terms lists the Eight Classes of Supernatural Beings as follows: Deva, Naga, Yaksha, Gandharva, Asura, Garuda, Kinnara and Mahoraga.\n\nMajor well known Brahmanist deities not included in the groups of Deva in the Western Hills of Peking include Hanuman, Parbati and Ganesh.\n\n* A Student Interpreter: Where Chineses Drive : English Student Life in Peking Wm Allen & Co : London: 1885\n\n6 As with a number of titles the romanised spelling varies depending upon the form used and, as examples, we have Siva and Shiva, Pancika and Panchika. He is the esoteric cult Deva, a masculine form of the wife of Siva. He is the tutelary god of Mongolian Lama Buddhism, and is also said to be an incarnation of Vairocana for the purpose of destroying demons.\n\n7 Werner, ETC: A Dictionary of Chinese Mythology:\n\n8\n\n9 x stands for an illegible character. Although images iconographically look like the standard Buddhist image of the Temple Guardian, Wei T'o, they have been identified as being one of three Vedic deities. Lessing in his Yung-Ho-Kung [Stockholm 1942] and the Taiwanese guide to The Guan Yin Hall of the Ta Pei Ssu both identify Wei T'o's origin as Skanda whilst Soothill claims that he is Viharapala.\n\n10 Occasionally Yüeh T'ian-wang, that is the 12th century hero Yüeh Fei, takes the place of Li Yüan-shuai.\n\n\"Chin-se are the Five Primary Colours permutated in various ways to represent various ideas; also, a five coloured emblematic cord, a Brahman sign worn on", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214316, "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": 174, "title": "RAS-1998", "content_text": "138 \n\nLegends surrounding the birth, life and death of Xu Sun are numerous, complicated and tangled stories. Just before his birth his mother is said to have dreamed that a golden phoenix dropped a pearl from its beak into her hand. A popular story claims that he was born either in Henan province or at Nanchang in Jiangxi, ca AD 240 where he lived out his life as a saintly doctor. Xu Sun passed the imperial examinations, became a prefect of a district and distinguished himself by his benevolence. According to some versions, his popularity was due to his power and ability to heal diseases using secret preparations. Others claim that he was an official who, having served in Sichuan province, died in about AD 293 or AD 374 when still only in his fifties. In another version, a typical mythological finale to a virtuous and extraordinary life, he died at the great age of 134 and was borne off to Heaven 'together with his wives, children, dogs, chickens and beasts'. \n\nMembers of the Daoist Jingming sect claim that he was the founder of the cult with its centre at the temple dedicated to him in Nanchang city. This no longer exists; however, a temple dedicated to him in the small town of Xi Shan [Western Hill] some twenty miles south-west of Nanchang, is the present cult centre. A large notice before his altar in the temple informs devotees that he lived during the Eastern Jin [317-420 AD] and during a twenty year struggle managed to solve the problem of annual flooding in the province and that he should be revered mainly for his success in water conservancy in northern Jiangxi, particularly around the Boyang Lake. The notice also claims that he lived for 136 years. \n\nHis cult centre in Xi Shan is now a bustling temple complex with two main halls and some four lesser halls set in large grounds. The two large main halls, side by side, are dedicated one to Xu and the other to the Jade Emperor. The inside walls of the hall dedicated to Xu are lined with some twenty or so anonymous minor perfected lords whilst the Jade Emperor's hall is lined by sixteen guardian generals, again unnamed. The Jade Emperor is flanked by four major Daoist deities, the philosopher Lao Zi; the founder of the Heavenly Master sect Zhang Daoling; the doctor of the Eight Immortals Lü Dongbin and the Northern Emperor, Zhen Wu. The main altar in Xu's hall bears two images of Xu, one tall gilded statue of Xu standing, and a smaller, portable image of him sitting swathed in red robes. Neither has any unique characteristic and he is depicted with a black beard, pink face and holding a tablet in both hands before his chest. He is attended by two youthful attendants.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214896, "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-1999", "page_number": 311, "title": "RAS-1999", "content_text": "285\n\nProbably it was worth it with someone fanning you the whole time. We all had a good laugh...........\n\nOn the third day, after breakfast, we took a sampan ride along the serene Perfume River and visited the Minh Mang Tomb, built between 1840 and 1843. The zenith of the Nguyen Dynasty was reached during the reign of Emperor Minh Manh. The tomb consists of about 40 monuments of various dimensions. All lie within a wall, oval in shape and 2,000 metres across. The main entrances to the monumental complex opens to varied scenes offering visitors pleasant sights. Most of the monuments mirror themselves in man-made lakes. The planning of the tombs reflects the strict social organization in Minh Mang times, the centralism and the monarch's Confucian inclinations.\n\nAnother place we visited was the Khai Dinh Tomb. Emperor Khai Dinh (1885-1925) ruled the country for nine years, from 1916 to 1925. His tomb, however, was built within a period of 11 years, from 1920 to 1931. Under Khai Dinh, western culture vigorously infiltrated Vietnam. As a result, in his tomb, several elements of western architecture blend with Vietnamese traditional art, particularly in the use of concrete in place of wood, ardoise slates for roofing, iron gates, lightning rods and electric lamps. Mountains, hills and rivulets around the tomb are exploited to fulfil the geomantic requirements thus offering the tomb a majestic environment. In the Thien Dinh Palace, inside the tomb, its interior decoration features colourful mosaics made up of millions of ceramic chips. The Khai Dinh Tomb has been classified as a work of \"neo-classicism.\"\n\nThe last monument we visited was the Thien Mu Pagoda. It was built by Lord Nguyen Hoang, in 1601, and named \"Pagoda of the Heavenly Lady\". The pagoda area can be divided into two sectors separated by a triple gate. The front sector comprises monuments and memorials such as the seven-story Phuoc Duyen Tower, the Big Bell, weighing two tons, a Stele on the back of a Tortoise, and the Stele \"Bell of the Pagoda of the Heavenly Lady\". The rear sector of the Pagoda is set aside for the practise of Buddhism and monks' activities. Also preserved there are some precious antiquities such as the bronze gong, cast in 1677, and the 1715 timber gilded board with Lord Nguyen Phuc Chu's inscription. With landscape and monuments in perfect harmony, the monuments mirror themselves in the peaceful Perfume River.", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 215108, "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-2000", "page_number": 204, "title": "RAS-2000", "content_text": "161\n\nand the Fulu particular of two opera companies, the Xipi Pai and Erhuang Pai [or Fi Pai], the latter, the northern school, being especially dedicated to woodwinds3. In legend he is said to have had an emotional reunion with the soul of his dead concubine, Yang Guifei, in the palace of Guanghan on the Moon.\n\n4\n\nA tablet on a minor altar at the rear of a secondary hall in the temple of the City God in Hsinchu in northern Taiwan refers to him as Tang Xuan Zong, whilst his usual title in Taiwanese temples of the Lord of the Western Qin, Xi Qin WangyeE is not usually understood beyond Taiwan. There is no image, whereas in the Ma Tsu temple in Taipei a side altar is dedicated to him and his image, portraying him as a standard scholar-official with a black beard, is flanked by two very elderly male aides.\n\nIn South-east Asia images of the emperor have been seen in temples in Seremban and Ipoh in Malaysia, and in Singapore, in some of which he is simply referred to as Zunzhu Mingwang, the Lord Prince Ming, 尊主明王,\n\nAn image seen on the only altar in a side hall of the temple on Miaofeng Shan in Beijing's Western Hills and identified as Tang Ming Huang, is better known in the temple as the God of Happiness, Xi Shen [Photograph 2]. He is referred to as Liyuan Shen, and is portrayed as a smiling figure with beard and moustache, standing with his hands in a theatrical pose. His modern image is dressed in imperial yellow robes decorated with a large dragon and the whole body of the image is swathed in a red robe placed there by devotees.\n\nDisappointingly, there appears to be no image of the Concubine Yang on any altars. However, a modern [1996] tableau in an old temple, now converted into a theme-park, depicts in a series of life-size plaster images scenes ranging from the Tang Ming Huang's first sight of the Concubine Yang bathing, progressing through stages of his infatuation though ending before her death and his overthrow. This can be seen on a low hill overlooking the bend in the Yellow River at the south-western tip of Shanxi province, at a place known as Yang Guifei's pool. The main altar has the Tang Ming Huang and the Concubine sitting with her pouring wine for him. Before the altar stand three incense pots, a container holding fortune spills and plastic fruit as an offering and before", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215123, "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-2000", "page_number": 219, "title": "RAS-2000", "content_text": "176\n\nAnother image of the Tang emperor Ming Huang. This time he is simply known as the God of Happiness and his image stands on a side altar in the Miaofeng Shan Temple in the Western Hills of Beijing.", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215521, "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": 298, "title": "RAS-2001", "content_text": "248\n\nThe Chinese Burial Ground having become offensive in consequence of the corpses being so close to the surface it was found necessary to spread a quantity of quick lime over the whole area at a cost of £20.16s this was provided for by Requisition 5 of 1856.\n\nIn was in the same year that an ordinance was passed to regulate Chinese Burials, and to prevent certain Nuisances, within the Colony of Hongkong. This Ordinance 12 of 1856 became the first step taken by the government to regulate Chinese burials by the establishment of special Chinese cemeteries. In addition to regulating the burial grounds, due to the 'nuisances' described above, the ordinance also stated that 'a Grave of less than Five Feet in depth from the ordinary surface of the ground to the uppermost side of the Corpse or Coffin therein deposed, shall for every such Offence forfeit and pay a sum not exceeding Fifty Dollars, nor less than Five Dollars.'\n\n58.\n\nHowever, it was only fifteen years later in 1871 that the first designated Chinese burial ground was created, which was located in Kowloon. The plot of land was ‘situated about one Quarter of a mile to the North-east of the Village of Yau-ma-Tee.' It became the only lawful place for the Chinese inhabitants of British Kowloon to inter their dead until the establishment of another cemetery in 1885. But no designated Chinese burial ground on the island has so far been traced prior to this announcement. The first Chinese cemetery on the island was selected and appointed in 1882, at Mount Davis ‘measuring on the North thereof 40 feet, on the South thereof 40 feet, on the East thereof 60 feet, and on the West thereof 60 feet.”59\n\nIn 1882, the first two cemeteries for Chinese Christians were authorized. The first one was located ‘on the Eastern slope of the Shaukiwan Hills, on a contour line about 300 feet above the level of the sea, marked by four boundary stones and measuring on the North thereof 200 feet, on the South thereof 200 feet, on the East thereof 400 feet, and on the West thereof 400 feet.\" The second one was on the west side of the island, ‘on the Western slope of the Hills below the Pokfulam Road, marked by five boundary stones, and bounded on the North by Mount Davis on the South by Crown Land, on the East by the Pokfulam Road, and on the West by the Sea (Sandy Bay) high water mark, and containing about 43 acres.\n\n61", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215613, "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": 390, "title": "RAS-2001", "content_text": "341\n\nNEXUS OF VILLAGES BY UNICORN DANCING TEAMS\n\nCHIU HANG SHI\n\nIt was chilly, cloudy and rainy on Sunday, January 27, 2002 in Hoi Pui Tsuen, Pat Heung. This village is inhabited by the Fan, the Cheung and the Kan. This area was quite inaccessible before the construction of the Tai Lam Tunnel and recently the West Rail Station.\n\nSome 60 people, mainly young men and some leaders of the village, have been gathered in front of the village office since 2:00pm in a jovial manner. Inside the village office, a temporary altar was set up facing the entrance of the building with a tablet of hand-written characters on it. Some seven unicorn dancing teams arrived by 5:00pm. All teams were first greeted by the unicorn team of the host village and then each team proceeded to the two ancestral halls (Fan's and Cheung's) to pay tribute to the ancestors. A banquet of basin meal of 120 tables was served in the evening.\n\nThe organizer of this celebration was Nam Shing Tong. This celebration has been held every year after the Handover. The reason for doing so was that this Tong has had some extra money left every year.\n\nAt first one might have no idea why unicorn dancing teams from some apparently unrelated areas would be invited to come. 1. Yuen Long, well, it is reasonable to have a team from Yuen Long. Hoi Pui Tsuen is in Yuen Long, 2. Shatin, it is quite the other part of the Territory, and 3. Sai Kung, it is obviously very far away. Later, I was enlightened by being told that they were from the same instructor, Master So. The unicorn dancing team from Sai Kung was particularly able to draw one's attention - it was known as Pak Kei Lun (Northern unicorn), which was black, as different from the unicorns commonly seen in Hong Kong, which were bright and colourful. The Pak Kei Lun had two small horns, which might, ironically, make it no longer qualified to be a unicorn, in a Western sense. The ordinary unicorn had five colour strips around the neck: red, yellow, blue, white and black, resembling the five directions: south, centre, east, west and north.\n\nPage 390\n\nPage 391", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 216022, "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-2002", "page_number": 321, "title": "RAS-2002", "content_text": "THE YANGZI PORT OF ZHENJIANG DOWN THE CENTURIES\n\n鎮江\n\nPART I\n\nKEITH STEVENS\n\n255\n\nIntroduction\n\nZhenjiang is a former walled city on the south bank of what is known to the Chinese as the Chang Jiang, the Long River, or simply as The Great River, and to Westerners - the Yangzi [Yangtze]. The city lies some 40 miles downstream from Nanjing and 156 miles upstream from Shanghai, and in its prime during the Northern Song, in the eleventh century, it was one of the major ports on the River, and even though its influence and authority came to a sudden and dramatic end with its capture and destruction by the Taiping rebels in 1853 it remained the provincial capital of Jiangsu province down to the 1940s.\n\nZhenjiang commanded one of the two junctions of the southern or main arm of the Grand Canal with the Yangzi. The city is surrounded on one side by the Yangzi and on three other sides by hills, none at all high or steep, with the Grand Canal winding past the southern and western face of the walls to its convergence with the River at the Xiannü Temple. The city has been walled since the Yuan [13th century], and was built on the level ground between the Yangzi and the Grand Canal. Three of these numerous hills, all islands or former islands in the Yangzi, Jiao Shan, Beigu Shan and Jin Shan, are part of the city's legend. Some ten miles to the south lies a range of higher hills within which foreigners used to seek their exercise, riding and hunting.\n\nOf all the treaty ports Zhenjiang is possibly the least remembered by the great majority of westerners, with very few nowadays even having heard of the place. Not even when it is explained that in former romanisations it has been known to foreigners as Chinkiang, Chin-kiang, Chen-chiang Fu, Chin-keang-foo, Tsing-kiang-foo, Kin-kiang, Chingkiang, Tsing-kiang and Jingkou [i.e. Gateway to the Capital - Nanjing]. It was even known by the title of Chin-shan [Jin Shan], Gold", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216042, "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-2002", "page_number": 341, "title": "RAS-2002", "content_text": "275\n\ntitles of the god”. \n\nThe third hall contained Guan Yin, as the 'patron of offspring', with statues of the Buddhist trio Dicang Wang etc., about her. A special little shrine to the left contained the 'thousand-handed' Guan Yin. \n\nDoré added that a visit to a smoky grotto, reeking with the acrid odour of 'joss-sticks' rounds off the tour of the cult buildings. Here there were two ugly statuettes, Guan Yin and Yanguang Pusa, the Bodhisattva of Eyesight: strings of cash hung as ex-votos for the former. In the depths of the grotto, sticks of incense were burning night and day before the statue of one, Pei Toutuo, a Hunanese [so said the monks] who discovered gold in what was then called Fuyu Shan E. He was said to have built the temple with the proceeds of his mining and the temple name was then changed to Jin Shan, Gold Mountain. \n\nA square artificial lake enclosed by a stone balustrade is referred to as the First Spring under Heaven after the waters were declared to be the sweetest for brewing tea. Not surprisingly a tea house offering tea brewed with water from the spring is served to today's visitors. \n\nMy wife, eldest daughter and I visited the Jin Shan Temple during a cold spell one March in the mid-1990s and found to our disappointment that the images were all modern, replacing those destroyed during the Cultural Revolution. However, along the leading edge of the main altar we recognized some twenty or so small images of the Sinicised Vedic deities similar to those I wrote about in Vol. 38 of JHKBRAS. The fact that the great Qing emperor Qian Long had a particular love for the monastery at Jin Shan, referred to earlier, may explain why these Vedic images are also present on the altar in the Jin Shan Si, possibly copied from the images in the temples in Beijing's Western Hills, again connected with the early Qing. \n\nAnother highly visible pagoda, known as the Sengjia Ta, stands on top of the Dingshi Shan, just under a mile south from Zhenjiang's former southern gate. It was built on this site during the Ming having been moved from its former location during temple reconstruction.", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216058, "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-2002", "page_number": 357, "title": "RAS-2002", "content_text": "291\n\n+\n\nIn early December 1881 Hudson Taylor convened an informal missionary conference at Zhenjiang to discuss the crucial and imperative need to increase their numbers in order to accelerate the pace of converting China. This was an on-going problem raised and discussed by Protestant missionaries across China down the years. The staff and language students from the Missionary Language School at Anqing, another city on the Yangzi, were invited to attend the Zhenjiang conference as were missionaries of the American Episcopal Church.\n\nIn 1900 Mr Absolom Sydenstricker and his wife were both Presbyterian missionaries living in Zhenjiang, together with their daughter Pearl who was eight. During the first months of the Boxer troubles they refused to flee, then in July of that year when conditions had worsened they were compelled to escape to Shanghai, to return a year later. Life for a growing young woman was fairly circumscribed with the white population limited to the few in the consulates, other missionaries and a dozen or so men working with British and American companies. Pearl left in 1917 to marry Mr Buck, an American missionary and academic interested in China's rural economy, at Nan Suzhou in Anhui. Pearl's mother died in Zhenjiang several years later and was buried in what was then known as Zhenjiang's foreign cemetery. In 1920 Pearl's father sold their house and moved to Nanjing. Pearl Buck spent in all some forty-three years in China, and her writings brought Chinese social inter-relationships, especially those of the peasants, to western readers, possibly the first to achieve a world-wide circulation leading to many a westerner's first fascination about China. She wrote many a book and chaired many a public meeting telling people, mainly in the US, of the enduring spirit and resilience as well as the wretched lives lived by Chinese peasants and of the threat from Japanese Imperialism. Her best known works include The Good Earth, and a translation of the Shuihu Ji, 'All Men are Brothers', one of China's most popular pieces of literature. Her parents' family house in Zhenjiang, at the present day address of 6 Runzhou Shan Lu, is now one of the leading tourist attractions, for Americans in particular, despite being part of a semiconductor factory.\n\nIn May 1905 Hudson Taylor, freshly back from recuperation in Europe, stopped by Zhenjiang on his way to Changsha, where he visited the graves of Maria [his first wife who had died there in July 1870] and his children in the little cemetery among the hills. He, himself,", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216318, "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": 77, "title": "RAS-2003", "content_text": "26\n\nwhich is open to the public, the Mu Ta Yuan, so named for the Tao Ming Chan Si Mu Ta, a broken stone tomb pagoda dating from the year 1667 in the reign of Emperor Kang Xi which stands in the centre. The Mu Ta is a hexagonal stone pillar on a lotus flower with a round stone ball balanced on top decorated with dragon images wrapped around it. Two faint inscriptions can be seen on either side of the pillar. Lying on the ground beside the Mu Ta is a broken piece of an ancient inscribed tablet. This is one of the original four boundary stones of Longhua's predecessor Kongxiang Temple dating from the year 1262 in the late Southern Song Dynasty (1127-1279). Near the Mu Ta are three stone statues of a mythical animal, the Si Ge Lin Shou. These broken stone remains may be the oldest relics on the site, but their age, origin, and significance seem a mystery. In one corner of this courtyard is a corridor connecting with the Longhua Hotel next door. At the rear of the courtyard is the monk's Dining Hall (Zhai Tang), not to be confused with the separate Vegetarian Restaurant (Su Cai Guan) intended for public visitors located on the right side of the Da Xiong Bao Dian beneath the sign of the large wooden fish (pang) hanging from the rafters.\n\nTwo long barracks-like halls run along almost the full length of the western side of the temple compound and are divided up into many small Buddhist chapels. The major ones include the Arhat Hall (Luo Han Dian), and the Goddess of Mercy Hall (Guan Yin Dian). The Luo Han Dian is a new addition to the temple, added sometime during 2002. It features small golden statues of 500 arhats or Buddhist saints. This chapel has become quite popular with worshippers, but one woman who had just finished praying mistakenly told the author there were 800 arhats, testimony to the newness of this innovation. The Guanyin Dian is on the left side of the fourth courtyard and features an impressive golden statue of Guanyin, who is depicted as facing in all four directions, and has 1,000 arms. Many of her hundreds of hands hold objects of special significance.\n\nIn between the Luo Han Dian and Guanyin Dian is yet another hall, seemingly nameless, which although devoid of architectural splendor does have three splendid gilded Buddha statues. These three include Sakyamuni Buddha (Shi Jia Mou Ni Pusa) in the centre, Manjusri (Wen Shu) on your left, and Guanyin on your right. The interior walls of this hall are literally covered with memorial slips of paper and photographs meant to commemorate lost loved ones. It is", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216426, "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": 185, "title": "RAS-2003", "content_text": "135\n\nthey could get out of it, other western correspondents provided a different picture. What may have been a comparatively common experience was described by a correspondent in the area just south of Mukden in June 1905:\n\n'Hamlets and farmhouses studded the landscape, and it seemed to us that we were wandering through a veritable Arcadia. The inhabitants, too, seemed fitted to the land, being a peaceable, amiable people of pleasant countenance and fine physique. In this portion of this now strictly neutral country, China, the agricultural population is apparently quite faultlessly neutral. The people seem altogether heedless of the two foreign armies that are sweeping across their land. Of international politics they know nothing. Their one care in the world is that the local representative of the Imperial Government in Peking does not wring extortionate taxation from them. A man ploughing in his fields does not take the trouble to look\n\nup when a regiment of Japanese or Russians marches by.'\n\nHowever, elsewhere it was reported that during the land campaign Chinese peasants fled to the hills as Japanese forces approached but soon returned to their farms and cottages once the fighting had passed them by. Foreign correspondents frequently reported that they had seen only goodwill between the Japanese officers and men and the Chinese working man.\n\nChinese in general took every opportunity to earn whatever cash they could obtain from both the Russians and the Japanese. Typical were the junk owners who were of inestimable value to the Russians carrying messages and messengers from besieged Port Arthur across to the Shandong Peninsula, and even when the Japanese imposed a tight net of patrol ships the wily Chinese managed to get the messages through by enclosing them in steel containers fastened to the bottom of the hull on the outside. Finally, when the Japanese had confiscated or sunk every Chinese junk they could lay their hands on, the Chinese posed to the world as long-suffering martyrs, who, because they were endeavouring to turn an honest dollar, suffered ruin at the hands of the Japanese.\n\nThe Russians also employed their fast patrol boats and destroyers to patrol the coastlines to ensure that foreign vessels were not aiding the Japanese cause. They frequently boarded likely vessels, during", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 } ]