[ { "id": 204254, "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": 22, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n19\n\nthe density of nesting birds is considerably less owing to the lack of suitable cover and nests are in any case difficult to find, there is a wide variety of nesting birds ranging from the great family of egrets and herons, with eight or nine species, through a list including the Black-eared Kite, White-bellied Sea-eagle, Francolin, Koel and Crow-Pheasant, drongos and mynahs, bulbuls and babblers down to the Tree-sparrow and Spotted Munia—altogether a large range.\n\nNow I shall discuss Hong Kong's birds in more detail, taking them roughly in the order of the new Check-List* so that gaps, especially in the case of rarities, may be filled in by reference to that book.\n\nThe Great Crested Grebe and the Little Grebe are both common winter visitors but are very localised. The favourite haunt of the former is Deep Bay, whilst up to forty of the latter may be observed on Tai Lam Chung Reservoir. They are rarely seen in breeding plumage and are consequently rather dull-looking. In Deep Bay, along with the Great Crested Grebe one may also see quite large numbers of cormorants, big black diving birds which feed voraciously on fish. An even larger companion of these two varieties in the same area is the Spotted-billed Pelican. Up to twenty of these enormous white birds may be seen, especially at low tide, during the coldest months.\n\nOne of the greatest attractions to bird-watchers in the Colony, particularly in June and July when there is little else to see, is the great variety of egrets and herons which visit and nest here. There are the small Yellow Bittern and Little Green Heron which may be seen in the mangroves on the edge of Deep Bay; the Great, Little, Swinhoe's and Cattle Pond Herons which nest widely in heronries throughout the northern New Territories; and the lonely Reef Egret which nests on Tung Lung Island, Waglan, and perhaps elsewhere in the southeastern part of the Colony. These birds are an ever-present source of delight with their fine plumage and graceful flight and movements. There are others in the same family, such as the Grey and Purple Herons, but they unfortunately are only visitors.\n\nDespite the abundance of water surrounding the Colony and a good deal of suitably marshy ground in the north-west, duck are by no means common, and apart from the Falcated Teal at the mouth of the Shum Chun River, and the Yellow-nib Duck and Teal in evening flight near Lok Ma Chau, very few can be expected. This is a pity, for duck are exciting birds to watch.\n\nAnnotated Check-List of the Birds of Hong Kong, Hong Kong, South China Morning Post Ltd., 1960.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204255, "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": 23, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\n20\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nOn the other hand, the variety of predators, especially in winter, is very great. Only two species actually nest here; the Black-eared Kite on Stonecutters and Hong Kong islands, and the White-bellied Sea-eagle at two eyries off the east coast of Hong Kong Island. Half-a-dozen kinds, however, may be seen during a day in the New Territories, including Spotted Eagles and Buzzards, Marsh Harriers and Kestrels, Sparrowhawks and Ospreys. One of the most spectacular of sights in winter is the nightly roost of kites on Stonecutters Island, where up to eleven hundred birds may be seen just before dark, swirling and spiralling as they prepare to settle down for the night.\n\nThere is only one true game-bird here; the Chinese Francolin or 'Partridge', as the local sportsmen call it. Its crowing call 'Come to me, Ha-Ha!' is well known and may be heard on almost any open hillside throughout the Colony. The quail is found only on passage and during the winter, mainly in the paddy-fields. All but two of the rails and crakes found in the Colony are rare, and only the White-breasted Waterhen definitely nests here. It is an attractive grey and white bird, but very shy.\n\nTo many bird-watchers the waders are the most exciting of all our birds, and the numbers that may be observed in the Deep Bay marshes are often quite amazing. It is possible to see up to twenty species in a day in spring and autumn, and almost every kind of wader on the China list has been seen here. The more common species are the Little Ringed Plover, Kentish Plover, Greater and Mongolian Sand-Plover, three kinds of snipe, Whimbrel, Wood Sandpiper, Common Sandpiper, Redshank, Spotted Redshank, Greenshank, Grey-rumped Sandpiper, Terek Sandpiper and Temminck's Stint. There are over thirty other species, most of which can be expected to turn up in the course of every year.\n\nOne of the few features lacking in the beautiful harbour of Hong Kong is a permanent population of sea-gulls. On a really cold day in winter several hundred gulls may be seen there scavenging for food. Although they are nearly all Herring Gulls, well known for loud voices in their breeding grounds, here they are a silent lot and rarely stay about for more than a few hours, preferring the open sea once the temperature rises again. However, terns are a common sight over the marshes on passage, and, if the weather is very stormy in mid-summer, large numbers are blown here from their breeding ground on the Paracels. Amongst the more common species are the White-winged Black Tern, Gull-billed Tern and Black-naped Tern.\n\nThe Spotted Dove is the only resident representative of its family, and it is quite common in both town and country. The Red Turtle-dove is also fairly numerous in autumn, and the Rufous Turtle-dove in early spring.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204256, "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": 24, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n21\n\nA most odd and interesting bird to be seen around Victoria from Garden Road to the University is the Rose-ringed Paroquet, presumably introduced but now firmly established as a resident. Sometimes parties of up to sixteen birds have been seen.\n\nA noisy but seldom seen family are the Cuckoos, who are well represented here, nearly all of them summer visitors. The Indian Cuckoo, or ‘One-more-bottle Bird', the Large Hawk-cuckoo or 'Brain-fever Bird', and the Plaintive Cuckoo or 'Rain-bird', are three summer visitors to certain favoured localities, mainly in the northern New Territories. The Koel is more common and widespread. All these four are parasites of smaller birds, too lazy to make a nest of their own. The Crow-Pheasant and Lesser Crow-Pheasant (which are neither crows nor pheasants!) are also quite common and widespread: both of them are to some extent hill birds, and the former likes more wooded country than the latter.\n\nTwo species of owl are resident in the Colony, the Barred Owlet, whose bubbling call is heard in the northern New Territories, and the Collared Scops Owl both there and on Hong Kong Island, especially on The Peak.\n\nThe Savannah Nightjar must breed in the Colony, for its whip-lash call is heard frequently over many open spaces in the New Territories during the spring and summer, but no nest has yet been found.\n\nHouse-swifts nest, several pairs at a time, under the verandahs of shops and houses in at least half-a-dozen towns. Many thousands of these and the Large White-rumped Swift pass through the Colony on migration.\n\nThe kingfishers are one of the sights of Hong Kong's bird-life. The Common Kingfisher, the one seen in Europe, is here all the year round and almost certainly nests. The White-breasted Kingfisher and Black-capped Kingfisher are both large, very gaily-coloured birds, although the first is much more common than the second. The Pied Kingfisher is confined to the Deep Bay area, where probably only one pair nests, although formerly this species used to be quite common also.\n\nThe Great Barbet, which as might be expected of a close relative of the woodpeckers is a lover of big trees, may be heard calling its monotonous 'coo-lee-you' from the Norfolk Island Pine in the Botanical Gardens and from several woods in the north-eastern New Territories where it breeds. A small relation, the Wryneck, may be seen in winter, quite frequently in scrubby foothill country.\n\nSwallows are a well-loved and common summer visitor to the Colony, and occasionally a few birds may be seen even on the coldest days of winter. Large numbers also come through on passage.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204257, "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": 25, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\n22\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nOne of the three best songsters in the Colony is, rather surprisingly, the Rufous-backed Shrike, a common resident. It has an interesting ‘melanistic’ or black variant which can often be seen and is known locally as the Dusky Shrike. One or two races of the Brown Shrike may be frequently observed on passage. They are much smaller than the Rufous-backed Shrike and are rather dull in plumage.\n\nA beautiful summer visitor is the Black-naped Oriole, which breeds on Hong Kong Island, near Tai Po, and in Fanling. Its black and gold plumage is a brilliant sight flashing amongst the trees and its flutey whistle is distinctive.\n\nTwo kinds of drongo are summer visitors to the Colony; the Black Drongo, mainly found nesting on Stonecutters Island with a very few pairs elsewhere; and the Hair-crested Drongo, which is much more widespread although not at all common. These two can be distinguished by looking for the spangled plumage and upturned tail-feathers of the Hair-crested Drongo.\n\nThe Chinese Starling is a local summer visitor that appears to have almost died out on Hong Kong Island, where it used to be widespread. The Black-necked Starling nests locally in the northern New Territories, frequently in electric pylons. The Crested Mynah is common and widespread (the little tuft at the base of the bill gives it its name) and the Common Mynah is resident, but confined to a very small area bordering the Ping Shan marshes.\n\nConsidered by many to be the Colony's most beautiful bird, the Blue Magpie unfortunately does not have a nature matching its looks. With its striking blue, black and white plumage and extraordinarily long tail, it is a pity that it must rank with its cousin, the Common Magpie, as the Number One predator on eggs and young birds. Both magpies are residents, and quite numerous locally. The Jungle Crow may be seen all the year round on Hong Kong Island and near Tai Po, but nesting has rarely been proved. This all-black crow has a more attractive relative in the Collared Crow, nicknamed the ‘Parson Crow’ from its white collar. It also is a rare resident, but both species have their numbers augmented by winter visitors.\n\nThe backbone and mainstay of the Colony's bird population are undoubtedly the bulbuls, and the three resident species may be counted on to appear when nothing else does. The Crested Bulbul is a bird of gardens and village woods, most attractive with its spiky top-knot. The Chinese Bulbul is abundant; indeed it cannot be avoided. The Red-vented Bulbul, a rather cheerful-sounding bird, prefers the more open country, especially hillsides.\n\nThe Black-faced Laughing-thrush is a common bird throughout the Colony and its nickname of ‘Seven Sisters’ is due to its tendency to move around in a noisy family party. It has a rare", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204258, "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": 26, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n23\n\nrelative, the Black-throated Laughing-thrush, which is confined to Hong Kong Island and is a handsome bird of black and grey with white cheeks. Not so rare but still uncommon is another relative, the Hwamei. This name means 'Painted Eyebrows', a tribute to the most distinctive part of its plumage, but more than anything the Hwamei is famed for its voice. To hear a chorus of these birds almost any evening of the year, their song rather like that of the European Song Thrush, is an unforgettable experience, and the pity is that this species is only really well known on Hong Kong Island, being very local elsewhere.\n\nOne of the most charming families of birds to be seen in the Colony is that of the flycatchers, none of which actually breed here, but either pass through on migration or spend the winter. The variety of plumage is quite bewildering and some of the more exotic species, like the Paradise Flycatcher with its eight inches of tail, the black-and-lemon coloured Narcissus and Tricolour Flycatchers, the malachite-green Verditer Flycatcher, the Blue-and-White Flycatcher, and the Robin and Red-breasted Flycatchers are quite eye-catching and endearing to watch as they fly out from a favourite perch to snap at a passing insect.\n\nSimilarly, the great family of warblers is poorly represented by resident species, although many hundreds of migrants pass through or perhaps stay for the winter. The Deep Bay marshes provide nesting cover for the Fantail Warbler, Yellow-bellied and Brown Wren-warblers, whilst the Tailor-bird, with its neatly-sewn leaf house, breeds commonly all over the Colony. Probably no more than one or two pairs of David's Hill-warbler may nest near the top of Tai Mo Shan. Such permanent residents are far outnumbered by the winter visitors, like the Dusky, Pallas's and Yellow-browed Warblers, and the migrants, like the Arctic Warbler and Great Reed-warbler.\n\nOf the smaller thrushes, the Magpie-robin is the only resident, and is common all over the Colony. It is the third of our trio of fine songsters and with its smart pied plumage is an attractive addition to the list. But there are several more chats which are quite common in winter; the Rubythroat, Red-flanked Bluetail, and Daurian Redstart (all described by their names), the Stonechat all over the marshes and paddy-fields, and the Bluethroat on passage near Deep Bay. Among the larger thrushes the Violet Whistling Thrush is the only resident and may be found near most of the watercourses throughout the Colony, from The Peak and Tai Mo Shan down to sea-level. It has a very pretty habit of fanning its tail at rest. Many other thrushes come to the woods of Hong Kong in winter, but are usually shy and difficult to see. The Blackbird is quite common as are the Grey-backed and Grey Thrushes. On the rocky coastline both the Blue and the Red-bellied Rock-thrushes may frequently be seen.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204259, "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": 27, "title": "RAS-1961", "content_text": "Vol. 1 (1961)\n\nISSN 1991-7295\n\nJournal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\n24\n\nThe Great Tit, the same bird that is found in Europe although with much less yellow coloration, is a common resident throughout Hong Kong.\n\nThe Upland Pipit is the only resident member of this family, and it may be found only near the tops of some of our highest mountains, singing a very plaintive song. But Richard's Pipit is represented by one race which spends the summer here, nesting quite widely, and a race which is a common migrant and winter visitor. Both the Indian Tree-pipit and the Red-throated Pipit are often seen in the colder months, although the latter is usually confined to the lower, more marshy areas.\n\nThe Forest Wagtail is a relatively rare, but attractive passage migrant to wooded parts. Its plumage makes it look as though it had a football jersey on. 'Pied' Wagtails are very common in winter, and in fact have a large roost near the Law Courts in Victoria. The Grey Wagtail is also common in winter, but the three kinds of Yellow Wagtail are rarely seen except in the Deep Bay marshes and then only as migrants and during the winter months.\n\nA lovely bird discovered breeding in the Colony for the first time only in 1959 is the Fork-tailed Sunbird. It may be seen in Tai Po Kau and with luck in the University grounds all the year round, an iridescent sheen of green on its upper parts glistening when the sun catches it. Its close but far more common relative, the White-eye, may be found everywhere, often causing confusion of identity when seen in silhouette or brief glimpse. The Scarlet-backed Flowerpecker, perfectly described by its name, is resident, but very local, being found regularly only in the north-eastern New Territories.\n\nA winter visitor to many woods in the Colony is the Lesser Black-tailed Hawfinch, with its large, bright yellow bill, black head and prominent white markings in flight. The Chinese Greenfinch, a dully grey-green bird at rest, has a lovely gold wing-bar which shows up well in flight. It is a fairly common resident in many areas.\n\nThe buntings are a very difficult tribe to study in Hong Kong, for those that are found here are exceptionally shy. Only the Crested Bunting, with its smart plumage of black and chestnut, nests on the hillsides in the New Territories, but the Masked and Grey-headed Buntings are quite common in winter, and the Little Bunting a little less so. The Yellow-breasted Bunting, the 'rice-bird' of gourmets, is an abundant autumn visitor to the Deep Bay marshes and occasionally is seen also in spring.\n\nThe common sparrow of Hong Kong is the Tree-sparrow. It has all the habits of the Cockney Sparrer, unlike the Tree-sparrow found in England although it is the same species. The Spotted", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204261, "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": 29, "title": "RAS-1961", "content_text": "(c) of what bird is the Koel a parasite on Hong Kong Island? (d) What species of swift nests on Waglan? Swifts with white rumps have nested recently, but have not yet been identified. (e) Does the Jungle Crow nest on Hong Kong Island, and if so, where?\n\n(f) Does the White-faced Wagtail nest at Kai Tak Airfield? Adults have been seen entering suitable nesting sites there in the spring, and birds have sometimes been seen in summer.\n\nAs I write this, the time for me to leave Hong Kong draws near. During three years here, the birds of the Colony have given me many hours of enjoyment. I hope that this article may interest at least some readers in going out to see the birds for themselves, and I feel sure that, if they do, they will not regret it.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204262, "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": 30, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n27\n\nFLOWERS OF HONG KONG\n\nSynopsis of a lecture delivered on November 2, 1960, based on Mr. F. A. Nixon's collection of colour transparencies.\n\nB. T. CHIU, B.Sc.\n\nThe flora of Hong Kong is of a mixed nature; partly tropical, partly subtropical, and partly temperate; and is famous for its exotic flowering trees and shrubs. The majority of us know little about it, because literature on the flora is scarce and hardly accessible to the layman. Bentham's \"Flora hongkongensis\" (1861), Dunn and Tutcher's \"Flora of Kwangtung and Hong Kong\" (1912), and most of Herklots' work of the thirties and 'forties are out of print. We are privileged in being given this opportunity in viewing examples of Hong Kong flowers at their best selected from each month of the year: some familiar, others rare; some native, others introduced; and a few very special ones, indigenous to Hong Kong. Special tribute is due to Mr. Nixon for his magnificent achievement as a photographer, and for his pursuit of the flora through the years into every corner, however perilous, of the countryside.\n\nThe following transparencies were projected:\n\nTREES\n\nDelonix regia (Flame of the Forest)\n\nBauhinia blakeana (orchid-like Bauhinia)\n\nB. variegata (deciduous Bauhinia)\n\nCassia fistula (Golden shower)\n\nC. nodosa (Pink and white shower)\n\nErythrina indica (Coral Tree)\n\nCrataeva religiosa (Spider Tree)\n\nAleurites montana (Wood or Tung Oil Tree)\n\nCamellia japonica (Camellia)\n\nC. hongkongensis (Crimson Hong Kong Camellia)\n\nC. granthamiana (White Hongkong Camellia)\n\nJacaranda ovalifolia (Jacaranda)\n\nSpathodea campanulata (African Tulip Tree)\n\nPaulownia tomentosa (Paulownia)\n\nRhodoleia championi (King of Hanging Bells)\n\nSHRUBS\n\nHibiscus rosa-sinensis (Rose of China)\n\nH. schizopetalus (Fringed hibiscus)\n\nH. mutabilis (Cotton rose)\n\nRhododendron simsii (Red Rhododendron)\n\nR. pulcherrimum (Purple Rhododendron)\n\nPage 30\nPage 31", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204263, "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": 31, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\n28\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nEnkianthus quinqueflorus (Chinese Bell) Callistemon rigidus (Red bottle brush) Melastoma candidum (Melastoma) Musseander pubescens (Buddha's Lamp) Ixora chinensis (Flame flower)\n\nCLIMBERS Bauhinia glauca (Pink climbing Bauhinia)\n\nPyrostegia venusta (Fire cracker vine) Lonicera confusa (Honey suckle)\n\n4\n\nHERBS\n\nBongainvillea spectabilis (Bongainvillea) Nelumbium nelumbo (Lotus)\n\nPlatycodon grandiflora (Hong Kong Canterbury Bell) Epiphyllum sp. (Night Blooming Cactus) Mimosa pudica (Sensitive Plant) Hemerocallis fulva (Day Lily)\n\nLilium brownii (Local Chinese Lily) Iris speculatrix (Hong Kong Iris) Arundina chinensis (Bamboo orchid)\n\nHabenaria susannae (Susan orchid)\n\nShort comments were made for each slide and some perhaps deserve recording.\n\nIn temperate countries, plants bearing legume fruits are mostly herbaceous, but in Hong Kong the woody habit of trees, shrubs, and climbers of this order predominates. There are the many different species of Bauhinia, recognized by their bilobed leaves; Delonix regia, or Flame of the Forest, first introduced to Hong Kong in 1908 from Madagascar; the many different species of Cassia with their pink, white, or yellow blooms, and the Erythrina with their coral red flowers. The cultivation of these has greatly beautified our landscape.\n\nThe indigenous plants of Hong Kong require popularizing. Examples are Bauhinia blakeana, discovered in 1908 by Fathers of the Mission Etrangères at Pokfulum and named after Sir Henry Blake, the Governor of Hong Kong at that time; Rhodoleia championi, collected in 1849 by Captain Champion who recorded it as \"the handsomest of Hong Kong's flowering trees\", and noted by Hance in 1870 \"for the extreme beauty of its flowers and its rarity\", Iris speculatrix, discovered and described by Hance in 1875 and regarded as a most interesting discovery because it was then \"the only Iris yet known as a native of S.E. Asia.\" Lastly, there are the Camellias of Hong Kong, members of the Tea family with its close relative Camellia sinensis whose leaves provide us with that \"Indispensible adjunct of daily life: tea\". Hong Kong is specially noted for at least two out of the five indigenous species: Camellia hongkongensis with pure crimson flowers, and", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204265, "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": 33, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n29\n\nCamellia granthamiana with waxy white flowers and golden stamens. Both Camellias are evergreen trees twenty to sixty feet high, growing in a shady and thickly wooded habitat and bearing beautiful shiny bluish green foliage. Camellia hongkongensis was discovered in 1849 by Lt. Col. Eyre. There are many trees growing naturally on Hong Kong Island on Victoria Peak and the hillsides on the south of the Island. Camellia granthamiana was discovered accidentally by Mr. C. P. Lau, a forester at Shing Mun, New Territories, Kowloon, 2,000 feet above sea level, as recently as October, 1955. That this plant was a species new to science was almost unbelievable. Mr. Robert Sealy of Kew identified and described it early in 1956, and the species was named after Sir Alexander Grantham to commemorate his governorship at the time, and his interest in things botanical. Up to date, only one tree about twenty feet high has been found, in spite of thorough combing of the neighbouring hillsides for a considerable period. Attempts have been made to germinate the seeds into seedlings and to propagate from cuttings but the young plants have failed to survive in Hong Kong. However, cuttings sent to America and Kew in 1956 bloomed for the first time in 1959. The blooms are outstanding because of their exceptionally large size, the largest known in the genus Camellia, attaining a diameter of 12 to 15 cm. The waxy white flowers, with their bright golden centres, are each held at the base by overlapping greyish blue bracts and sepals. These blooms, enhanced by the dark green background of the foliage, indeed exhibit a beauty of distinction. This discovery has aroused wide interest among Camellia lovers, and Hong Kong, the land of its native home, has thus botanically added to its fame.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204271, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1961", "page_number": 39, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n35\n\nTo begin with a few examples in poetry: the poet Ts'ao Chih (A.D. 192-232), son of Ts'ao Ts'ao and younger brother of the first Emperor of Wei, wrote about the knight errant in \"The White Steed\", also known as \"The Knight Errant\":\n\nA white steed decked with a golden halter\nGalloped past towards the north west.\n\n\"Who is the rider?' I enquired from a by-stander.\n'A knight errant from the north' was the reply.\n'He left his native district when he was young,\nAnd spread his fame across the distant desert.\nHe always carries a fine sturdy bow\nWith arrows of bramble wood, long and short.\nPulling the string, he hits the target on the left;\nShooting from the right, he hits it again.\nLooking up, he shoots an ape in flight;\nBending down, he hits the bull's-eye once more.\nHe is more agile than a monkey,\nAnd as fierce as a leopard or dragon.\n\nWhen alarms came from the frontier\nThat barbarian troops had made repeated raids,\nAnd when a call to arms was heard from the north,\nHe mounted his steed and reached the frontier fort.\nHe rode on right into the land of the Huns,\nHolding the Mongol tribes in high disdain.\nHe threw himself before the pointed swords\nWithout giving a thought to his own life.\nHe did not even worry about his parents,\nLet alone his children and his wife.\nHis name entered the register of heroes;\nHis heart had no room for personal feelings.\n\nHe risked his life at a time of national disaster,\nAnd regarded death merely as coming home'.10\n\nThis portrait of a knight errant may be a little idealized, for the poet is, in all probability, using the subject as an excuse to express his own frustrated patriotic wishes and military ambitions, being prevented from fulfilling these by his elder brother. Nevertheless, the poem remains a good illustration of some of the ideals of knight errantry. Notice, in particular, that the knight errant did not allow filial devotion to deter him from his heroic task.\n\n10 Ts'ao Tzu-chien shih-chu (with notes by Huang Chieh, Peking, 1957), pp. 69-70.\n\n2000", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204272, "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": 40, "title": "RAS-1961", "content_text": "Vol. 1 (1961)\n\nISSN 1991-7295\n\nJournal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\n36\n\nThe next example is from Li Po, who, having been a knight errant himself, naturally eulogized them in his poetry. In his \"Song of the Knight Errant\", he describes a knight thus:\n\nThe man from the North wears a tasselled hat\n\nAnd a curved sword as bright as frost or snow.\n\nHis silver saddle shines on his white steed\n\nOn which he rides as fast as a shooting star.\n\nHe can kill anyone within ten paces\n\nAnd will not stop till he has gone a thousand miles. Shaking the dust from his clothes, he goes into hiding,\n\nTo shroud in secret his person and his name.\n\nAfter mentioning two famous knights of antiquity, the poet concludes:\n\nAfter death, their chivalrous bones are fragrant;\n\nThey can compare with any heroes in the world. Who cares to imitate the pedantic scholar\n\nWriting books until his hair grows white?\n\nIn another poem he again says:\n\nIt is better to be a knight errant than a scholar:\n\nWhat is the good of studying hard when your hair\n\nis turning white?12\n\nFinally, a poem by Chia Tao (A.D. 777-841), which seems to me to sum up the spirit of knight errantry in four lines:\n\nThe Swordsman\n\nThis sword I have been polishing for ten years;\n\nIts frosty edge has never been put to the test.\n\nNow that I've shown it to you, pray tell me:\n\nIs there anyone suffering from injustice?*\n\nBut the richest fruits of chivalric literature are naturally to be found not in poetry but in fiction. Among the romances in classical prose of the T'ang period, we find many tales of chivalry. Apart from their generally high literary standard, these tales are remarkable for two interesting features: first, in many of them, a supernatural element is introduced; secondly, we encounter as many female hsia, or chivalrous ladies, as knights. The story of Hung Hsien is a typical example. Hung Hsien, or \"Red Cotton\", was a maid in the household of Hsüeh Sung, the military governor of Lu-chou, in the T'ang dynasty. She was a skillful p'i-pa player\n\n11 Li T'ai-po shih-chi, chüan 3, 31.\n\n12 Ibid., chüan 3, 14.\n\n13 Ch'üan T'ang shih, chüan 571. (In the Peking, 1960 edition, p. 6618).", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204302, "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": 70, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\n66\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nthe Ultra-Ganges Missions.) Accompanied with miscellaneous remarks on the literature, history, and mythology of China, etc. Malacca, printed at the Anglo-Chinese Press, 1820. MORRISON, Mrs. Eliza (Armstrong), born c.1800.\n\nMemoirs of the life and labours of Robert Morrison, compiled by his widow, with critical notices of his Chinese works by Samuel Kidd. 2v. London, Longman, Orme, Brown, Green and Longmans, 1839.\n\nMORRISON, ROBERT, 1782-1834.\n\nBible. New Testament. Chinese.\n\n耶穌基利士督我主救者新遺詔書俱依本譯出「嗎啫哩英華書院印」8v. 1813 鑰 Yeh-su Chi-li-shih-tu wo Chu Chiu-che Hsin-i-chao-shu (The New Testament of Jesus Christ Our Lord and Saviour). [Translated by Robert Morrison and William Milne.] 8v. Malacca, Ying-wa College Press, 1813.\n\nMORRISON, ROBERT, 1782-1834.\n\nA dictionary of the Chinese language, in three parts... by R. Morrison. Macao, China, printed at the Honourable East India Company's Press, by P. P. Thoms, 1815-1823.\n\nMORRISON, ROBERT, 1782-1834.\n\nHorae sinicae, translations from the popular literature of the Chinese. London, printed for Black and Perry, etc., 1812. MORRISON, ROBERT, 1782-1834.\n\nUrh-chih-tsze-teen-se-yïn-pe-keáou [ ] being a parallel drawn between the two intended Chinese dictionaries, by Robert Morrison, and Antonio Montucci, . . . together with Morrison's Horae Sinicae, a new edition, with the text to the popular Chinese primer San-tsi-king, London, printed for the author, 1817.\n\nNEUMANN, CHARLES FRIEDRICK, 1798-1870.\n\nTranslations from the Chinese and Armenian, with notes and illustrations. London, printed for the Oriental translation Fund, and sold by J. Murray, 1831.\n\nOsbeck, PETER, 1723-1805.\n\nA voyage to China and the East Indies, . Together with a voyage to Suratte, by Olof Toreen and An account of the Chinese husbandry, . . . To which are added, A Faunula and Flora Sinensis. 2v. London, printed for Benjamin White, 1771.\n\nPARK, MUNGO, 1771-1806.\n\nTravels in the interior districts of Africa, performed under the direction and patronage of the African Association, in the", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204305, "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": 73, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n69\n\nChou of Shang\n\nby King Wu of Chou about 2100 B.C. However, this merely serves as the basic skeleton of the novel, to which many supernatural incidents are added. Some of these supernatural incidents in the novel are taken from the prompt-book Wu-wang Fa-Chou P'ing-hua ENT (\"King Wu's Expedition against King Chou\"), which was current in the Yüan period, about 1321-1323.\n\nHowever, the author of the Féng-shên took his material from various other sources, for he was an extraordinary character. He was at first a Confucian scholar; then, after failing nine times to pass the official examination, he became a Taoist priest. But in his last years he showed a leaning to Tantric Buddhism, and his work on the Surangama-sutra (VR) is included in the Second Collection of the Tripitaka in Chinese. Even now in Hong Kong he is regarded by Taoists as one of their patriarchs and referred to as \"Lu tsu Hsi-hsing\", or \"Patriarch Lu Hsi-hsing\", though in fact he combined the teachings of Confucianism, Taoism, and Buddhism. In his novel, he divided the Taoist gods into two categories. The benevolent ones he called Shan Chiao W, or The Promulgating Sect, led by Yüan-shih T'ien-tsun, or The Celestial Honoured Primordial, and Lao-tzu; the malevolent ones he called Chieh Chiao #, or The Intercepting Sect, led by T'ung-t'ien Chiao-chu #, or The Patriarch of All Heaven. When, in the novel, King Chou and King Wu are going to fight a decisive battle, the gods come down from heaven to take part. Naturally, the gods of the Promulgating Sect help the good King Wu, while those of the Intercepting Sect lend their aid to the wicked King Chou. All kinds of magic weapons are used, everything that the sixteenth century Chinese mind could conceive, even plague-carrying seeds (a sort of germ warfare!). The climax is reached after \"the battle of ten thousand gods\", when the leader of the Intercepting Sect is badly defeated. However, the common master of all the three leaders appears and makes peace among them. The author thereupon concludes:\n\nLike the red lotus flower, its white root, and its green leaves,\n\nThe Three Teachings are really one and the same.\n\nNow, the term \"the Three Teachings\" usually refers to Confucianism, Buddhism, and Taoism, but in the novel the usage of this term is not always clear. Sometimes it seems to refer to the Promulgating Sect, the Intercepting Sect, and common mortals. At other times, Buddhism seems included. The author has included among Taoist gods of the Promulgating Sect certain Buddhist deities such as Mañjusri (Wên-shu), Samantabhadra", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204316, "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": 84, "title": "RAS-1961", "content_text": "Vol. 1 (1961)\n\nISSN 1991-7295\n\nJournal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\n80\n\nthat a Taoist priest entered her chamber. She was indignant and shouted, \"This is my inner room; how dare you, a stranger, come in!\" The Taoist priest said, \"Hurry up, madam, receive your marvellous child!\" Before she had had time to reply, the priest pushed something into her arms and she awoke, and her body was wet with cold sweat. She was frightened and before she could tell her husband all about the dream, she was again seized with a birth spasm. Li Ching went to the sitting room which was adjoining and thought over the matter. Suddenly two maids came out exclaiming “Madam has given birth to a monster!” Li Ching held his sword and rushed into the chamber. The room was filled with red mist which emitted a strong fragrance. A lump of flesh was rolling round the room like a wheel. Li Ching cut it with his sword and a baby jumped out, bathed in red light. The boy was very handsome; his face was as white as powder; on his right wrist was a golden bracelet; and his belly was covered with a piece of red silk gauze, which shone with a golden glow. He was a god, a re-incarnation (avatar) of the Ling-chu-tzu (Master of the Intelligent Pearl) and was destined to be the vanguard under Marshal Chiang Tzu-ya.\n\nTo give birth to a lump of flesh is something unusual in Chinese legends. But similar cases can be cited from the Buddhist sutras translated into Chinese as early as the third century. In the tale of Putrah (7) in chüan 7 of the Avadanasataka (# E), it is said that \"when the Buddha was in the country of Kapilavastu (E6) under the nyagrodha tree (ficus Indica), there was an elder who was very rich and his treasures were abundant and beyond measure. He married a wife from a notable family whom he loved very much, and with music and dances he used to entertain her. Now she conceived and when ten months elapsed she gave birth to a freak—a lump of flesh. The elder was vexed about it and thought it inauspicious. In the Fu-kuo Chi (DE \"A Record of Buddhistic Kingdoms\") under the \"stupa in the Vaisali” (œÊME) it is recorded,\n\n+\n\n·\n\n•\n\n•\n\nOn the upstream of the Ganges River there was a king whose concubine gave birth to a lump of flesh. The formal wife was jealous and said it was inauspicious, so she ordered this lump to be put in a wooden box and thrown into the river. Another king went out for an excursion on the river and opened the box in which he found a thousand babies who were extraordinarily handsome and dignified. The king took care of them until they grew up, when they were brave\n\n23 No. 20, The Tripitaka in Chinese.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204329, "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": 97, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol 1 (1961)\n\nISSN 1991-7295\n\n93\n\nThe climax of the dramatic struggle between No-cha and his father Li Ching may be summed up here:\n\nLi Ching, hearing that No-cha had come again with his magic arms, was infuriated. He mounted his black horse and came out to meet No-cha with his halberd with crescent-shaped blade. The fighting had not lasted many minutes when Li Ching was in a profuse perspiration and had to flee for his life. No-cha pursued him with desperate efforts and nearly caught him when Mu-cha, the second son of Li Ching and disciple of the Immortal P'u-hsien (Samantabhadra), came on the scene. Although they were brothers they had not known each other before and No-cha had to tell Mu-cha the whole story. Mu-cha rebuked No-cha and called him a patricide, and defended the father with his precious sword. No-cha hurled his golden brick in the air which fell on the back of Mu-cha and hurt him. No-cha resumed his pursuit, and as Li Ching, being exhausted, did not wish to be overtaken by his son, he drew his sword and was about to commit suicide when he was stopped by a Taoist who was no other than the Wên-shu Kuang-fa Tien-tsun (Mañjusri) who was invited to come by Immortal T'ai-i to give No-cha an impressive lesson. Wên-shu now hid Li Ching in his grotto and seized the naughty hero with his \"Dragon-concealing Stake\"--which was also called \"Seven Precious Golden Lotuses\"--which in a mist of dust fastened No-cha's neck and feet with three golden rings and bound him to a golden stake. Wên-shu ordered Chin-cha, his disciple and No-cha's eldest brother, to beat No-cha black and blue with a staff until T'ai-I himself appeared. At the intercession of T'ai-i, No-cha was released and both father and son were brought before the two Taoist masters. T'ai-i rebuked the father for his petty-minded action and told him to go home. After Li Ching's\n\nAfter Li Ching's retreat, he instructed No-cha not to bear any grudge against his father and charged him to return to the grotto in Mt. Ch'ien-yuan on the pretext that he would stay with Wên-shu and play chess. No-cha, raging with anger, taking advantage of the absence of the two masters, pursued his father again. When Li Ching was in danger of falling into the hand of the son, another Taoist, the Jan-têng Tao-jên (Dipamkara) of the Yüan-chüeh Cave on the Vulture Peak, appeared on the scene as if by accident. He sheltered Li Ching behind, and when No-cha demanded single combat with his father, he increased Li Ching's strength by spitting on him and touching him on the back. Li Ching was then able to get the upper hand in the fighting and No-cha was defeated. No-cha was beside himself with rage. He jumped aside suddenly and tried to pierce Jan-têng with his spear, but the thrust was repelled by a white lotus flower emitted from the latter's", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204354, "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": 122, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch \n\nRASHKB and author \n\n118 \n\nVol. 1 (1961) \n\nISSN 1991-7295 \n\ndaughters, daughters-in-law and grandchildren) are often dressed in the traditional mourning colour of white, usually in a costume provided by the funeral parlour and consisting, for women, of a white skirt and an upper garment resembling half a sack with one corner placed over the head. Men tend to wear white gowns, with a white band tied round the forehead. A thin surcoat of sack-cloth (haaù ma pò) may be worn over the white mourning clothes by a widow, daughter and daughter-in-law of the deceased; a son may wear a smaller square of sack-cloth over his head.\n\nFriends and relatives will pay their respects to the deceased by bowing towards the coffin three times and once towards the chief mourners, who are usually ranged to one side and may be kneeling with their heads towards the ground. For this public lying in state, the deceased is sometimes placed in a special coffin that leaves the upper portion of the body temporarily exposed. Before burial, the missing portion of the coffin lid will be replaced. The farewell room throughout the vigil and lying in state may be lit with candles and incense sticks, often making the atmosphere uncomfortably heavy and oppressive. In the past, it was customary to bang gongs throughout the vigil, to keep away the evil spirits, but this practice is now prohibited to avoid nuisance to neighbours. It is also customary amongst the less well-to-do for the female relatives of the deceased, particularly a widow, to give a public demonstration of grief in the form of wailing, weeping and loud cries. Mute grief would neither satisfy custom nor perhaps offer adequate incentive to the spirit of the deceased to exercise a benevolent influence on his descendants.\n\nIn practice, the last rites at a funeral parlour usually continue till midday, for the practical reason that it may take the whole morning to complete formalities such as registering the death and making arrangements with the relevant authorities for burial or cremation. The body is then taken by motor hearse to the cemetery or crematorium, accompanied by relatives. Friends may also accompany the hearse if they wish, but there is no objection to their departing earlier after the last rites have been performed. For a particularly large funeral, the journey to the cemetery may be preceded by a ceremonial procession in the neighbourhood, with funeral bands, mourners on foot, the hearse with the coffin, and large wicker framework plaques covered in silver and blue paper describing the deceased. The writer once saw a one-quarter mile procession, with no less than sixteen separate bands, complete an entire circuit of the Happy Valley race course before departing for the cemetery. Some of the funeral bands may be hired by the descendants of the deceased; other bands may be hired by friends wishing to offer condolences.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204356, "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": 124, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nORASHKB and author\n\n120\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\nIn the New Territories, there are at present no funeral parlours and few undertakers. As in the agricultural interior of China, practical responsibility still falls mainly on the kinsmen of the deceased. The customary burial of villagers is in two stages: initial coffin burial, and subsequent exhumation and re-interment of remains. Having encoffined the body, the relatives normally sustain the vigil directly outside the home under a temporary shelter. Burial then takes place in a traditional village area, but no monument is erected beyond a small unshaped stone at the head of the grave. After five years or more, the body is exhumed. The bones will be cleaned by the family and be placed either in a funerary urn (kam t'aàp) or in a formal masonry grave (shaan fan) shaped like a horseshoe. In the funerary urn, the bones will be arranged in a manner as if the deceased were sitting in the Buddhist lotus posture.\n\nThe siting of funerary urns and horseshoe graves is of particular importance. Relatives will go to great lengths to ensure that the jung shui of the site is propitious. In other words, they wish to ensure that the benevolent influence of the site will protect the deceased, as a member of the family, so that he in turn will look kindly upon his relatives. The site is usually high up, commanding a view of water, and on a ridge or spur which represents, for instance, a dragon, snake, shrimp or crab in its formation. Standing with one's back to a horseshoe grave, one sees a half circle within a radius of ten yards, which is normally regarded as sacrosanct. Disturbance of the ground is regarded with strong disfavour. Traditionally, the left arm of the panorama in front should consist of a long ridge (containing a \"green dragon”) and the right arm of a shorter ridge (containing a \"white tiger\"). In a horseshoe grave, the exhumed remains are buried in a jar in the centre, just in front of a stone plaque (pei shek) that records the name of the deceased, the date of his death, and other details. Important graves of recorded ancestors or founders of a clan are often flanked by a small shrine (haû tỏ) on either side and sometimes another behind, at a distance of ten to twenty feet from the main grave. The object of the shrines is to persuade the earth god to look after the grave.\n\nWhether the exhumed remains are to be placed in a funerary urn or in a horseshoe grave seems to be governed by the sex and general standing of the deceased in the clan, or even by the financial state of the relatives at the time of exhumation. The remains are normally fit for exhumation after a minimum of five years of burial, but, even so, exhumation should not strictly take place unless there has been no pregnancy amongst the deceased's close female relatives in the immediately preceding nine months. This requirement, which would tend to impose some hardship", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204357, "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": 125, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n121\n\non the male relatives, can be got round by omitting pregnant wives from the ceremony. There is also a belief that exhumation should not take place during the years on which fall the 51st, 61st, 71st and other such birthdays of the male head of the family.\n\nIn Chinese public cemeteries, the same principle of exhumation is practised. At the end of each year, the particular coffin section where burials have been taking place is closed and left untouched for five years. At the end of that time, an official notice of intention to clear graves is published, giving relatives six months in which to exhume remains privately and re-inter them in the urn section. Any remains not exhumed privately on the expiry of the period of notice are then exhumed by Government and the remains re-interred in an urn section. The cleared coffin section is then eventually used again for coffin burials.\n\nApplying equally to urban and New Territories burials are the two important grave worshipping festivals of Ching Ming (105 days after the winter solstice, i.e. either 5th or 6th of April) and Chung Yeung (9th day of the 9th moon, i.e. in October). The first is the more important. The second was originally not a grave-worshipping festival at all, but an occasion for climbing to the top of a mountain to avoid evil spirits. Since so many graves are situated on hills, the practice of combining the hill climb with an opportunity of worshipping at graves has been developed.\n\nStrict Cantonese belief also requires that, at ch'un she (#1), which falls annually about two weeks before the Ching Ming festival, relatives should pay their respects to persons who have died within the past year. This ceremony usually takes place at home and its participants are restricted to older persons.\n\nAt the Ching Ming and Chung Yeung festivals, it is customary for whole families to make an outing to their relatives' graves. There, offerings of pork, fruit and flowers are presented; incense and candles burnt; prayers offered; crackers let off. Minor repairs to the graves may be carried out and undergrowth cut back. Coffin graves in the New Territories may be marked with lime at the end and all types of graves usually have a piece of red paper and another piece of white paper underneath the red, tucked under a stone beside them. Exhumations will often be carried out at the Ching Ming festival. At the Tung Wah coffin repository, caskets of remains are opened and the bones spread out to air on sheets of paper.\n\nChinese believe that the spirit of a person leaves the body on death. In Hong Kong the general belief is that it descends into hell where the judge decides on the basis of the earthly merits of the deceased whether it may be allowed to return to earth by reincarnation as a child or, if very evil, as an animal. The main fear of the dead consists rather of the belief that to", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204359, "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": 127, "title": "RAS-1961", "content_text": "Journal of the Royal Asiatic Society Hong Kong Branch\n\nRASHKB and author\n\nVol. 1 (1961)\n\nISSN 1991-7295\n\n123\n\nto clear the graves privately in more than half the cases. The balance is left to Government to clear. The deduction might be drawn that, although there may well be relatives still at hand in Hong Kong, they accept the Government service in clearance as perfectly adequate for the purpose and as a useful means of saving themselves expense.\n\nEvery year, in addition to Chinese dead mentioned above, the bodies of nearly 10,000 paupers are left to Government to dispose of. The term \"pauper\" does not imply that the deceased were homeless and abandoned. Most of the deaths occur in charitable institutes and hospitals. In most cases, there were relatives available but for one reason or another, usually economic, they preferred not to claim the body, being satisfied that the free burial (at the Sandy Ridge Cemetery, Lo Wu) and subsequent exhumation provided by Government would be sufficient to meet changed conditions.\n\nWhere possible, attempts are made at public Chinese cemeteries to meet burial customs. Facilities are provided at the Ching Ming and Chung Yeung festivals, in the form of special trains with reduced fares for relatives; crowd control; temporary latrines, etc. Trees and plants with flowers in the traditional mourning colours are planted, e.g. yellow allamanda, white spider lilies, purple thunbergia, white and yellow frangipanni.\n\nIt must be emphasized that this brief description of current Chinese burial customs in Hong Kong represents no more than the observed practice at a particular point of time. Custom is a living body that changes gradually from generation to generation. It would therefore be unwise to assume that all these customs will survive. The impact of congestion, lack of burial space and improving social conditions in Hong Kong may well cause further changes. In particular, the proposed official encouragement of cremation as a means of disposal of the dead may do much to upset the current burial pattern, although it will follow the Buddhist practice more closely. The basic factor seems to be that Hong Kong Chinese are not so much concerned with the means of disposal of the dead as with being able to pinpoint the eventual resting place of the remains of the deceased, whether in the form of bones or ashes. Exhumation, as such, seems to play no significant part in the process except as a practical means of reducing the physical bulk of the deceased to proportions that will either fit into a funerary urn or below a horseshoe grave. Cremation, therefore, which serves the same practical purpose as exhumation in reducing bulk, should equally prove unobjectionable to Hong Kong Chinese, backed as it is by Buddhist belief. In short, one may expect that within a generation cremation may largely replace burial and exhumation as a means of customary disposal of Chinese dead in Hong Kong.", "txt_file_path": "txt/dfo323lmgvd/RAS-1961.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/vd6724704", "rank": 0 }, { "id": 204411, "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": 43, "title": "RAS-1962", "content_text": "34 \n\nG. FINDLAY ANDREW \n\ncamped till about midnight. Then making our way down the mountain side we came to a large field in the centre of which some of the war-lord's men started digging. It was not long before they uncovered the first of several large earthenware crocks full of silver, mostly the fifty ounce \"shoes\". Each crock was wired to the next. By daylight we had the whole of the sycee boxed in the cases we had brought with us and shortly after sun-up we had the pack-animals loaded and were on our way home. One very pleasant remembrance of the incident was the spirit of integrity that was evidenced in the whole deal. Under the peculiar circumstances we naturally had to accept the weights and standards that were given us at the place of take over. But when we were able to check-up at the provincial capital we found no discrepancy. \n\nI purposed using this consignment of silver to purchase some coarse barley, cultivated on the Tibetan border and which was the only grain available and in very limited quantities. However, we hit a snag when the people of the district (half-breed Tibetans) insisted that payment must be made in silver dollars of standard value. It seemed for a time as though we had reached an impasse, until, acting on a hint, I found in the local arsenal machinery for a mint which our far-sighted War-Lord was planning for this backward province of the North-West. We found dies and stamps to mint the impressions which we made in moulds from the dollars of all provinces and regions. The only difference between our production and the originals was that our content was of uniform standard. The only dollar we were unable to copy was the Sun Yat-sen dollar where the impression goes through and comes out in relief on the other side. We even produced Hong Kong dollars. In all we minted and uttered two hundred and thirty odd thousand silver dollars. What alloy we used was white brass. This episode had an interesting sequel some ten years later when, one evening, I found myself dining with Dr. T. V. Soong, then Minister of Finance. Among the guests was Yu Yu-ren, then President of the Examination Board. This office was responsible for the disciplining of officials. Pointing at me, Dr. Soong said to Mr. Yu, “You ought to put this man behind the bars. He comes to our country and without Government charter or licence he issues our currencies and mints our coinage\". \"Excuse me \",", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204426, "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": 58, "title": "RAS-1962", "content_text": "49\n\nCHINESE SEALS\n\nA lecture delivered on Monday, 12 June 1961\n\nDr. T. Y. Li, M.D. (H.K.)\n\nA few preliminary remarks on some terminology used in connection with this subject may be of advantage if a brief definition is to be made beforehand,\n\n(1) The term \"seal\" has been used (a) to denote the whole substance and (b) the impression made. It is now proposed that the seal substance be known as “matrix” 印材 and the impression made by the seal as \"seal impression\" 印拓.\n\n(2) \"Intaglio\": This means cutting the desired symbol down below the surface of the material. In this way we have white letter seals 白文,翰文.\n\n(3)\n\n(4)\n\n\"Relief\": This means leaving the device standing up beyond the plane of the surface and cutting away the surrounding blank portion. In this way we have \"red letter seals \" 朱文,陽文.\n\n55\n\nDecoration *. Originally this part was the handle of the seal, but later on it was being made into different decorative articles such as animals, flowers etc. It also includes the cord or string attached to it.\n\n(5) \"Inscription\": This means writings or pictures made on the side or top of the matrix.\n\nTo present a complete study of Chinese seals would take a complete book and it certainly cannot be done in such a short article, because the art of Chinese seal-making embraces Chinese calligraphy, principles of design and composition, classification of seals and the technique of seal engraving. The present article, however, only attempts to present the subject in its historical setting in a simple and concise way so as to serve as an introduction to this subject.\n\nChinese history recorded the terms hsi or and yin 印 in the Chou Dynasty (1122-221 B.C.). It was thought that the\n\n* Dr. Li is a keen student of Chinese art, and has accumulated a large collection of seals and publications on this subject for his own study and relaxation.", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204438, "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": 70, "title": "RAS-1962", "content_text": "CHINA'S 35 MILLION NON-CHINESE\n\n59\n\nmen among these people shape their hair into a single forward-pointing horn has not changed since the time of the Later Chou (A.D. 951-960), an amazing adherence to a cultural trait that must have had a deep-seated significance now possibly lost in the mist of antiquity. According to Eric von Eickstedt, the Lolo legends, their sphere of economy and their language and culture point unquestionably to the northeastern part of the Tibetan high plateaus as their early habitat. This would be the area of eastern Chinghai Province.\n\nInstead of moving eastward as the Miao did, the Yi moved southward to their stronghold region of the Ta-liang mountains in the southwest of Szechwan. From here they appear to have spread eastward along the Ta-liang mountains and the western part of the Nan-ling mountains into Kweichow, as well as southward into the Yunnan plateau. Although the earliest habitats of the Yi are shrouded in mystery, their European-type features and pastoral traditions point to at least a Central Asiatic origin. Fiercely warlike, they have created a much larger Yi cultural sphere by capture and enslavement and ultimate absorption of numerous other peoples, Han and non-Han, to their language and way of life. Strongly caste-conscious, the noble clans have maintained a racial purity distinguished from the lower castes of assimilated or enslaved people. The former are known as Black-bone Yi, the latter White-bone Yi. At least until 1950 the Black-bone Yi in their Ta-liang mountain strongholds continued to exercise virtually exclusive control over their own affairs.*\n\nIn contrast to the Miao, Yao and Yi, all of whom are fond of the cooler climates of the high mountains, the T'ai ethnic groups all are addicted to lowland, streamside valley locations. Since they occupied a much more productive type of land, they were able to develop a superior type of economy and a stronger type of political organization. Thus, we find that the T'ai have historically been great state-builders, from the period when they occupied the entire Yangtze valley to their present seat of power in Thailand. They are no doubt among the earliest occupants\n\n* Eric von Eickstedt, Rassendynamik von Ostasien (Race dynamics of Eastern Asia), Berlin, 1944, 175-176.\n\n* Lin Yuch-hua, Liang-shan Yi-chia (The Yi people of the Liang mountains), Commercial Press, Shanghai, 3-5, 9, 13.", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204442, "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": 74, "title": "RAS-1962", "content_text": "CHINA'S 35 MILLION NON-CHINESE\n\n63\n\nAmong the Wu-man or Yi people, settlement tends to be more sedentary than among the Miao and Yao, although where forests existed, fire-field cultivation also has been practised. Dry-land crops such as corn, buckwheat, wheat, barley, beans and (since its relatively recent introduction) white potatoes are the main crops. In the higher altitude, horses, sheep and cattle, including yak, are raised on the grasslands. Hunting and fishing are practised where feasible. The material culture includes wooden houses with shingle or slat roofs, but traditionally, beds are on the floors with skin or felt bedding. Clothes of felt or coarse wool accompany the use of leather shoes and leggings. The hair of the noble men (Black-bone) is worn in a forward pointing horn. The beard is plucked out. Weapons include cross-bows, shields, armour, bows, swords and lances. As with the Tibetans, the Yi use milk, butter and tea.12\n\nThe Yi possess their own writing, but the written language has been used mainly for religious or superstitious purposes rather than for ordinary communications. Sorcery is a strong part of their religion, and animal sacrifices are made in connection with it. Divination is accomplished through the use of plant stalks. In the social organization are signs of an early matriarchal system which is reflected in the significant status of women in Yi society. A caste system of nobility and commoners differentiates them from most other non-Han tribes of southwest China.13\n\nAn interesting amplification of the Yi social system as well as those of the Wa or K'a-wa † and Ching-p'o 景颇 is provided by Alan Winnington14 who purportedly travelled under Chinese Communist auspices in western Yunnan in 1956. Although the book parrots the Communist line in making overmuch of Communist achievements and in vilifying the Kuomintang handling of the minorities problems, there is much useful information if the reader is careful to discard the chaff. The purported intention of the writer was to investigate slavery and this no doubt limited his observations of tribal society. Concerning the Black-bone Yi, Winnington found that, without a central administration among them, each family was a law unto itself. Nevertheless,\n\n12 Ibid., 50.\n\n13 Ibid.\n\n14 Alan Winnington, Slaves of the Cool Mountains, Lawrence and Wishart, Ltd., London, 1959.", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204475, "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": 107, "title": "RAS-1962", "content_text": "96\n\n5\n\nJ. W. HAYES\n\nSee a tablet in the Chow-Wong School at Kam Tin.\n\n* Papers 1899 p. 188.\n\n* Papers 1899 p. 188.\n\n'Lockhart's figures, given in Appendixes 3 and 5 to his Report are not exact, and he has emphasised his sketchy estimate of the land population \"in default of any reliable statistics possessed by the Chinese Government\" and said he had been unable to obtain even an estimate of the boat people Papers 1899 pp. 187,189. Taking areas within my own detailed knowledge I have found that villages established long before 1898 have not been included in the returns or else have been linked with other villages without special mention, The population figures for the Islands, in particular, are not above suspicion and are probably greater than shown in Appendix 5.\n\n* Papers 1899 p. 189.\n\nPapers 1899 p. 189.\n\n10 Universal ownership was clearly shown by the land survey which followed the lease of 1898. This was carried out by surveyors and staff on loan from the Government of India, and was followed by a registration of titles which was enlivened by land courts which sat to determine possession in disputed cases. The survey sheets and the Crown Rent Rolls which form the schedules to them can be found in the District Offices of the New Territories Administration and they are a valuable record of land ownership and land classification at the time of the lease.\n\nAt Shek Pik and Fan Pui in 1958 out of sixty-six families four owned between 3-4 acres, nine between 2-3 acres, nineteen between 1-2 acres, fourteen owned between a half to one acre, twelve owned between a quarter to a half, and eight between 10 to 25 acres. Except a few late arrivals, therefore, every family owned land of its own. The position was much the same as in 1898.\n\nThe same was true of Wei Hai Wei, of which Johnston wrote Lion & Dragon, p. 148, \"Whatever the faults of the Chinese social system may be there is no doubt that in Wei Hai Wei it very largely accounts for the complete absence of pauperism (though no one is rich) for the orderliness of the people (nearly everyone has a stake in the land and has nothing to gain and everything to lose from disorder), for the uninterrupted succession of father and son in the homesteads, and for the long pedigrees attested by family graveyards and ancestral tablets\".\n\n11 See Johnston Lion and Dragon pp. 134-54. I have compared customary deeds of sale and mortgage from the New Territory between the years 1898 and 1958 with those cited by him and find that they invariably follow the same form (see especially Johnston pp. 144-145). These deeds are known as white deeds (as in Ching times) and had not been put through the formal process of registration in the District Office which would turn them into legal documents; or, as formerly in Ching days, in the Magistrate's yamen when they became red deeds (RI #). They were common until the Pacific war and even now are occasionally known to be drawn up in addition to the Memorial registering the conveyance in the Land Office. To select an example at random here is one from Shek Pik on Lantau Island dated the second year of the Republic (1913) which reads", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204476, "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": 108, "title": "RAS-1962", "content_text": "LIFE IN THE NEW TERRITORIES \n\n97\n\nJ, FUNG Yiu Tsan, residing at No. 69 in this village, have a farm hut and a piece of waste threshing ground at Lot Nos. 94 and 95, which I hereby sell to a junior clansman FUNG Tak Yau, because I am old, have no son to support me and cannot make a living or obtain the money I need by borrowing. The price agreed upon is twenty-four silver dollars. This has been paid in full, after weighing, to me personally; the money is to be taken home for me to spend; hereafter the above-named payer will assume ownership of the farm hut and waste threshing ground, including the walls, tiles, ordure pit and boundary stones. From now on no arbitrary claims may be made, for this sale is voluntary and payment has been made in full and as agreed. This agreement is irrevocable. Should this property be found to have been acquired under suspicious circumstances, the vendor alone will be held responsible; the above payer is not liable. This written agreement is hereby prepared as proof and for retention by FUNG Tak Yau.\n\nAnother, drawn up during the difficult days of the Japanese occupation in 1942 reads,\n\nThis deed of sale on land is drawn up by the vendor CHAN Wan Shing. Because he has not money for purchasing provisions, he first offered to sell to his kinsfolk the nine plots of land, total area three dau chung, located at Nam Pei Tau in Shek Pik Village, bequeathed to him by his grandfather, but none of them are interested. Then, through the medium of a middleman, KWOK Lai Pai of Tai O was approached and he undertook to buy them at a current price of $165.00. Again, through the middleman, CHAN Wan Shing has received a sum of $165 for himself, and with effect from the date of this deed, the lots will become the permanent property of KWOK Lai Pai. For fear that verbal agreement may not constitute evidence, this deed is executed as a certificate to confirm the transaction.\n\nDuring a land court held during the Shek Pik settlement just as a case was being settled in the present possessor's favour in default of proof of the plaintiff's contention that the original document was a mortgage and not a sale (and therefore redeemable, according to custom, despite subsequent transactions) the defendant pulled out a new sheaf of papers for inspection. Among them was a white deed which proved to be the original mortgage of 1918. He thereby defeated his own case. It turned out that he had never bothered to read the papers handed over to him with the white deed of sale drawn up during the Japanese Occupation. Similarly, a sixty year old mortgage elsewhere on Lantau which was discovered in the land registers when succession was being determined, was honoured by the mortgagees, though grudgingly, the real point at issue being the amount of compensation and not the return of the land, as no figure was stated in the original entry.\n\n12 This is recognised in the provisions of the New Territories Ordinance Cap. 97 where the registration of a so manager in the Land Office is obligatory. A change of manager can only be secured after the vacancy has been filled at a properly advertised clan meeting and notices of election, posted by the District Office, have expired without objection, Prospective sales of two land have to be reported to the Assistant Land Officer (the D.O.) and advertised by him, again without objection, before a sale is allowed. Trustees, too, are not permitted to sell land belonging to minors unless the Land Officer has given his", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204497, "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": 129, "title": "RAS-1962", "content_text": "114\n\nM. W. WELCH\n\nsurface of one side is uneven). It is very finely polished on one side and shows signs of polishing on the other. Whether it has been chipped by use or exposure I cannot tell. At any rate there are deep defects on the reverse side that were missed in polishing. The second item is a white quartz adze (the only one of this material found so far in Hong Kong). It is fashioned in much the same way as some of the adzes from sites I and II, but again its size is larger. It is lenticular in cross-section, but while one surface of it lies nearly flat, the other one is humped. The flat side is almost fully polished and there are very few deep flaws in it. The humped side is polished only on the highest point and the chipping towards the edges is quite noticeable, not unlike the chert adzes from the other two sites.\n\nSite III is not as eroded and shot up as I and II. I found the quartz adze, as well as a second large chert axe, in a level hilltop depression, from which the soil had been washed off to a depth of nine inches (one steps down nine inches, that is, when entering it). Since they were embedded two inches, it seems to me that the people who last used them left them at a level about eleven inches below the level that the surface had before recent erosion began. I mention this because it is the only place that offers a comparison of levels and where the finds were still partly embedded in the soil.\n\nHong Kong and the surrounding territories are rich in archaeological sites. Only a few of them, I think, are known and a great many await the field work of the future. Little is known of South China man, much remains to be collated from the sites already found, and a great deal of work will have to be done before what has been done can be seen as a whole. All of us who like to sail or walk are given the possibility of helping in this field. By the mapping and careful reporting of finds, no matter how humble, we can share our discoveries with those who know what they are about and help provide the missing links that are necessary to complete the history of the culture of our area.", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204528, "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": 9, "title": "RAS-1963", "content_text": "September 27th\n\nOctober 16th\n\nShow of three documentary films made by Mr. Hugh Gibb for B.B.C. Television:\n\n\"Rituals of Rice\" (colour) describes rice growing in Japan and old Shinto practices associated with transplanting and harvest festivals.\n\n\"Zen\" (black and white) is the first film to be made in a Zen Buddhist monastery in Japan. Permission was granted only after several months of negotiation and then the film had to be shot in one morning.\n\n\"Dance and Drama\" (colour) won the Gran Premio award for T.V. documentaries at the Bergamo Film Festival in 1961 and describes the evolution of dance and drama in Japan including the Kagura, the traditional village drama, and abridged performances of puppet plays, Noh and Kabuki theatre.\n\nThree further films made by Mr. Hugh Gibb: \"The Dyaks\" tells the story of the communal life and customs of the Sarawak \"Long Houses.\" \"Birds' Nest Soup\" was made in the Great Cave of Niah in Sarawak, where edible birds' nests are collected from the walls and ceilings to prepare one of the most expensive delicacies in the world.\n\n\"Turtle Island\" takes place on a small island off the coast of Sarawak where as many as one hundred turtles come in the course of one night to dig their nests and lay their eggs. The film tells the story of the cumbersome process and of the scientific work on these edible turtles, the collection and sale of whose eggs is a considerable industry.\n\nThe lectures in January and February by Professor S. H. Hansford on \"Some Problems of Ancient Chinese Jades and Bronzes\" and by Mr. R. D. Bromhall on \"Underwater Photography in Eastern Seas\" will be included in the Report for the coming year.", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204562, "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": 43, "title": "RAS-1963", "content_text": "38 \n\nL. CARRINGTON GOODRICH \n\nTibet, Paris, 1940, p. 161.) Actually from the last named (see p. 129, n. 5) and from other sources (such as S. Lévi, Le Népal, II, Paris, 1905, p. 148), we learn that writing was just then being introduced to Tibet. This is a far cry from China's experience of two millennia of writing (before A.D. 600), and the great urge for multiple copies of texts on the part of all sections of the literate community. \n\nThe first known example of wood-block printing came from Japan during the years 764-770. This is explained by the constant coming and going of Japanese students to T’ang China, and some scholars and Buddhist priests from the mainland to Japan. We learn, for example, of one Chinese scholar becoming head of the new University at Nara in 735, and of one Japanese who, after 19 years in the Chinese capital, returned to Nara, and in 735 became tutor to the empress Shotoku. It was she who ordered the production of one million three storey stupas, in each of which were to be placed six charms. (Only last spring I saw at Horyuji # 96 of these reliquaries, together with six copies of the printed dharani.) \n\nThe first recorded notice in China is dated 835. It tells of a memorial to the throne suggesting an edict forbidding the printing of calendars from wood-blocks. After this the notices and dated materials recently discovered multiply. I list some of these: \n\n1. Under the date of 839 Ennin mentions seeing one thousand copies of the Nirvana Sutra at Mount Wu-t'ai § J. This is so large a figure one may well wonder if they were printed. 2. It has been suggested that the Vinaya was first printed before 845. We know that the wood-blocks were burned in a fire at Ching-ai ssu in Loyang. So the poet Ssu-k’ung T'u (837-908) proposed the preparation of a fresh edition. \n\n3. Fan Shu, who flourished during the years 860-874, is authority for the statement that Ho-kan Chi T✯ who was active in Kiangsi ⇓ in 846-851, printed several thousand copies of a book concerned with alchemy. \n\n5 \n\n4. A beautiful copy of the Diamond Sutra &♬Į✯, printed 868 (it is 174 feet long and 10 inches wide) on white buff paper, was discovered in 1907 at Tunhuang and is now in the British Museum.", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204576, "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": 57, "title": "RAS-1963", "content_text": "46\n\nBEK-TO CHIU\n\nTUTCHERIA SPECTABILIS (CHAMP.) DUNN.\n\nFamily: Theaceae 山茶科\n\nA\n\n榻捷本\n\nTutcheria is a comparatively new genus, created in 1908 by Mr. Dunn, Superintendent of Gardens and Forestry Department, in honour of his assistant, Mr. W. J. Tutcher who was the first to draw attention to its distinctive characters. The most important of all was the structure of the fruit and seeds. The capsular fruit, on ripening, splits into four, five or six valves which are completely deciduous, dispersing the laterally compressed or angular seeds, two and five in each loculus. The columella alone is left on the persistent perules.\n\nBecause the blooms are Camellia-like, before 1908, the plant was referred to as Camellia spectabilis, Champion and its significance of being indigenous to Hong Kong was overlooked. There is a medium size tree reaching up to 40 feet, with a spreading crown of handsome glossy evergreen leaves, in the upper part of the Old Botanical Gardens. This is well worth a visit, especially in May and June when the blooms are in season.\n\nThe showy white cup-shaped flowers, about 4 inches in diameter, are Camellia-like, with tangerine orange anthers that form a mass at the centre and are slightly fragrant. The white petals are tinged yellowish and greenish at the tips and the outer surfaces are each traversed by a stripe of a light golden sheen. The perules are pale green with a golden sheen and the single stout style, apically dividing into three to six short erect arms, is apple green. The flowers, almost sessile, arise singly from the axils of the upper leaves and appear stately and distinctive.\n\nThe capsules are large, 1 to 2 inches in diameter, subglobose and woody, covered with a soft green pubescens. It takes six months to ripen. The seeds are again viable for a short time.\n\nOther species of this genus have been recorded from S. China, Formosa and the Liuchiu Islands but the species spectabilis is native to Hong Kong and has been introduced into Great Britain for cultivation.\n\nI", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204577, "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": 58, "title": "RAS-1963", "content_text": "FLOWERS OF HONG KONG\n\n47\n\nGORDONIA AXILLARIS (ROXB.) DIETR.\n\nFamily: Theaceae ✯✯\n\nCommon names: Mountain tea-flower\n\nMountain or Wild Camellia\n\n山 茶 花\n\nThis hardy evergreen shrub or small tree with its many branches bears white camellia-like flowers, and is very common on the hillsides of Hong Kong and the New Territories. It is a tropical or subtropical plant and this species has been found in South China, Formosa and Indo-China.\n\nThe showy white flowers, 3-4 inches in diameter, bloom fully from October to March. The five spreading white petals are notched with slightly wavy margins, displaying a golden mass of anthers at the centre and held at the base by a green perule of bracts and sepals. The flowers, almost sessile, arise singly or in cluster of three, from the axils of the upper leaves. Each flower lasts for one day only, when the corolla together with the numerous stamens fused at the base, are shed from the trees. The perules persist, subtending the developing woody, oblong elliptical capsule, one inch long, green when young but becoming dark brown when mature, taking six months to ripen. Each dehisces loculicidally from the apex to nearly the base, into five narrow pointed valves, splitting away from the erect columella at the centre and liberating many small seeds, each apically winged and resembles the winged seeds of Pinus.\n\nThe plant was originally named, Camellia axillaris (Kor.) Roxb. but has been separated and transferred to the genus Gordonia by the distinctive characters of the capsule, the loculi-cidal dehiscence from the apex and the winged seeds.", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204580, "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": 61, "title": "RAS-1963", "content_text": "50\n\nBEK-TO CHIU\n\nBAUHINIA VARIEGATA, LINN * # Family: Caesalpiniaceae #4# 鳳科\n\nCommon names: Camel's Foot Tree\n\nOrchid Tree\n\nMountain Ebony\n\nThis Bauhinia was introduced from India and is cultivated in the different parts of the Colony for its profusion of blooms in early spring from mid-January to the end of April with its \"peak\" often coinciding with Ching Ming Festival. The inflorescences of dense racemes, each shorter but more numerous than those of Bauhinia blakeana, arise from the axils of the leaves. The leaves are usually shed just before blooming time. Thus the bluish-grey bare branches become heavily laden with tufts of blooms, which, at a distance, appear like cherry or apple blossoms, with a magnificent display of colours, ranging from purple-red, rose-pink to white. It is most decorative and colourful to the roadsides and the hillsides on which they grow and a welcome indication that spring is here.\n\nThe flowers are fragrant and resemble those of B. blakeana in structure and general appearance but are smaller in size and softer and daintier in texture, maturing readily into fruits which are flattened legumes (pea pods) about a foot long and 1/2 inch wide, green when young, becoming black on ripening. These legumes are dehiscent, splitting along both sutures explosively, dispersing the seeds to considerable distances. The seeds germinate readily and the young plants bloom in the second year. Many of the hillside trees are most likely self-sown.\n\nWhen the trees are in full foliage in the summer and autumn, they are difficult to distinguish from those of B. blakeana, except by observing the bilobed leaves which are completely glabrous, appearing thin and of a paler green colour. The leaf blades are traversed by eleven palmate main veins. In winter, the leaves start to deteriorate, in preparation for shedding but before the last blooms are over in spring, the new leaves unfold. This deciduous Bauhinia hardly ever has bare branches throughout the year.\n\nIt is said that in India the young leaves and the unopened flower buds are eaten and that nearly every part of the tree is used medicinally. The bark is used in tanning and dyeing.\n\nMore cultivation of Bauhinia variegata should be encouraged to add colour and beauty to the already beautiful Hong Kong.", "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": 204621, "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": 102, "title": "RAS-1963", "content_text": "CHEUNG CHAU\n\n89\n\nIn the course of a tour of duty in the New Territories I became interested in the island community and, when opportunities offered, made enquiries locally for information which would shed light on its history in the period before 1898, when it was still part of the San On district. I was particularly interested in local source material which would provide a picture of island life and society in the fifty years (1850-98) before the lease of the New Territories to Britain, and this article is based upon information obtained from three commemorative tablets which date from these years, and on other information available locally relating to several district associations of long standing, besides supplementary material from a variety of different sources.\n\nThese tablets consist of slabs of slate-like stone, usually two feet by three feet in size, on which are cut characters a quarter of an inch high set out in two parts: an account of the origin and successful accomplishment of the scheme, followed by the names of all subscribers. Their object was to record the event; and to recognise the efforts of local persons, by recording the names of the donors for posterity. Tablets in this old form were quite common—they are found all over the New Territories—and could record any undertaking, such as the construction of a road or bridge, the repair of a temple, and so on. They were set up, no doubt, with the appropriate commemorative ceremony which is still current practice for such occasions. We have the well-developed Chinese sense of the historical element in everyday life to thank for the existence of such interesting records, which, by their nature, are immune from the ravages of white ants and the damp summer weather. They are not, however, free from the attentions of the man in the street as the present state of these three tablets show: in that the first was hidden by a double bunk, the second is exposed to the elements at a street corner and is often hidden by wood from an adjacent timber yard, and the third was serving as the back of a stove, part of which had to be demolished and the tablet cleared of a heavy deposit of soot.\n\nThe first of the Cheung Chau tablets is in the office building of the Tung Kwun association and records the repair of the Po On study or school in the 5th year of T'ung-chih (1866-7); the second, dated 4th and 32nd years of Kuang-hsü", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204668, "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": 149, "title": "RAS-1963", "content_text": "KASHMIR HOLIDAY\n\n133\n\ngrazing round the tents and our staff from the boat, now transformed into mountaineers, plus the owners of the ponies were all waiting to receive us. Two of the ponies had been hired to carry the ladies on the trek but in point of fact they were never used except by Gaffar and his son when their feet got sore.\n\nA large log fire was already alight outside the larger tent, hot water was waiting for the canvas baths and a three-course dinner was being cooked outside the cook's tent down-wind. This, I would add, was the normal evening routine throughout our trek, for the ponies with all our tents and supplies would pass us during the morning and everything was set up before we reached camp at night. Generally one pony stayed with us to carry the lunch and our spare clothes, and later we perched on the top two live hens that we had bought from some shepherds we met on the way. They were intended for dinner one night but we became so fond of them that they survived the expedition and came all the way back to the boat with us.\n\nThe way led along the west side of the Liddar river, past Arau, the last village before the pass, and to the foot of the great Kolahoi glacier. Here we camped, at 8,500 ft., and spent the next day exploring the pink-coloured glacier and watching life in the valley: marmots, snow pigeon, white-capped redstart, chough and Himalayan griffon. By the third evening we had reached the Yamher Pass and as it was too late to attempt the crossing we camped at the foot in a bare plateau. By now we were far above the tree line and as it was very cold we had gathered wood on the day's walk and stacked it on the top of the ponies' packs.\n\nNext day we were lucky for there was not a cloud in the sky and when we reached the top of the Yamher at 14,000 ft. the high peaks of the Himalayas stretched in a great semi-circle before us. Dead ahead, clear and glittering in the sun, was the unmistakable magnificence of Nanga Parbat (26,660 ft.) whilst to the west was the fringe of the mountains in the Hindu Kush. Eastwards lay the peaks of Ladakh and Baltistan. It was unforgettable.\n\nTo the uninitiated the only part of the whole walk which may bring a slight fluttering in the stomach is the first 500 feet of the descent from the top of the Pass. But help is always at hand", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204671, "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": 152, "title": "RAS-1963", "content_text": "136\n\nBOOK REVIEWS\n\nUNIVERSITY OF HONG KONG: THE FIRST 50 YEARS, 1911–1961. Edited by Brian Harrison. Hong Kong University Press, 1962. Illustrated with numerous black and white photographs and one in colour. 247 pages. HK$35.00.\n\nThis book, edited by Professor Brian Harrison, Dean of the Faculty of Arts, was issued to mark the Golden Jubilee of the University of Hong Kong which fell in 1961. It is divided into seventeen chapters by different authors, and contains not only a great wealth of information about the University then and now, but it also unfolds the dramatic story of a long struggle in the face of financial starvation and near disaster. The book is beautifully printed and produced and the editor and the printers are to be congratulated on a fine achievement.\n\nIt is hoped to review this book at greater length in the next issue of this Journal.\n\nJ. L. C-B.\n\nAN EMBASSY TO CHINA: Lord Macartney's Journal 1793–1794. Edited with an Introduction and Notes by J. L. Cranmer-Byng. Longmans, 1962, 420 pages. 42/-\n\nAny book that sets out to enable different countries and people to know and understand each other better is to be welcomed. Never was such understanding more necessary than today, when the world is in danger of dividing itself into Orient and Occident, when the two halves are developing at different rates of progress, when the first casualties are seen to be truth, sensitivity and tranquillity of spirit,", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204676, "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": 157, "title": "RAS-1963", "content_text": "BOOK REVIEWS\n\n141\n\nNumber 2 contains nineteen papers presented at the Tenth Pacific Science Congress held in Hawaii from August to September 1961. Most of these articles are of interest to the specialist rather than the general reader, such as the section headed \"Geo-chronology: Methods and Results\" which is concerned with methods of dating. The article by Roger Green on \"The Application of Matrix Index Systems to Archaeological Materials\" is, I imagine, of special significance to archaeologists.\n\nFor the general reader the section entitled \"Trade Porcelain and Stoneware in Southeast Asia” is of considerable interest, in particular the article by Kamer Aga-Oglu on \"Ming Porcelain from sites in the Philippines\" with five plates in black and white. This should appeal to those interested in Chinese porcelain in general.\n\nThese two numbers are finely produced, and include illustrations, maps and charts,\n\nJ. L. C-B.\n\nTHE INTERNATIONAL RIVER BASIN. Edited by J. D. Chapman. Hong Kong University Press, 1963. Paper Covers. 53 pages. HK$2.00.\n\nThis booklet contains an account of the proceedings of a Seminar on the development and administration of the International River Basin held under the auspices of the Regional Training Centre for United Nations Fellows at the University of British Columbia in Vancouver in September 1961. The main question posed by the organizers of the Seminar was \"What are the specific difficulties of international river basin development?” This report contains the consensus of the seminar on a number of questions. The short sections on the Indus and on the Mekong will be of special interest to inhabitants of East Asia. The book contains a useful selected bibliography.", "txt_file_path": "txt/dfo323lmgvd/RAS-1963.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/4m90m091v", "rank": 0 }, { "id": 204718, "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": 21, "title": "RAS-1964", "content_text": "12\n\nW. C. HUNTER\n\nThe Hunter Journal was presented to the Boston Athenaeum by Dr. Robert W. Hooper on March 27, 1858. Hooper was born in Marblehead, Massachusetts in 1810, graduated from Harvard College in 1830, received a medical degree from the same institution six years later, and thereafter became a prominent surgeon in Boston. Hooper was also a bibliophile and a trustee of the Boston Athenaeum who added substantially to its holdings by gifts. It is impossible to establish definitely how he obtained the Hunter Journal, but it seems probable that it came from his wife's family. In 1837 he married Ellen Sturgis, daughter of William Sturgis who was active in the Orient trade. Many Massachusetts men engaged in the China trade were related. In 1788 Thomas Handasyd Perkins went to China on the Astraea and launched a commercial venture with the aid of his elder brother James. 1803 their nephew J. P. Cushing also travelled there and managed the business until 1828. Other nephews of T. H. Perkins, James Sturgis, and Charles Bennet Forbes also prospered in the China trade. In 1833 the third generation of the family left Boston for the Orient and for the next decade divided his time between Manila and Canton. William Hunter was a business associate of both R. B. Forbes and Russell Sturgis and mentioned the latter in his Journal, Julian Sturgis, son of Russell had vivid memories of Hunter.\n\nIn\n\nI remember Mr. Hunter visiting my parents at Walton (England) when I was a boy, a handsome, courteous man with a brown face and white moustache, like a fine type of Anglo-Indian, and speaking Chinese for our amusement with so soft a voice that I have often wondered how much of that soft musical quality was due to him and how much inherent in that unknown tongue.2\n\nHunter finally left Canton and closed Russell and Company in May 1841. This move was recorded in the letters of William Henry Low, a young man in his twenties who arrived in Canton in September 1839 and joined his brother A. A. Low in Russell and Company.\n\n1 Russell Sturgis joined Baring Brothers and Co. of London after he ended his commercial ventures in China about 1849. He became senior partner of the English firm in 1873.\n\n2 Julian Sturgis, From Books and Papers of Russell Sturgis (Oxford, 1893), p. 206.", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204724, "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": 27, "title": "RAS-1964", "content_text": "18\n\nW. C. HUNTER\n\nwears a conical hat made of stout rattan capable of turning aside a cutlass, on it in front is written in large characters the name of the Hong, white on black ground, and every man is furnished with sandals made of twisted grass which lace over the instep. A pair of loose trousers, and a loose jacket tied with a sash about the waist complete the dress.\n\nThe coolie from No. I has just run in to say that the mandarins know he is inside the Factory and that he must be off. I locked the front gate and barred it inside and I tell him to shut himself up in his room.\n\nThese 500 men from the Hongs are posted from the creek to the entrance of our Factory in one line beneath the Company's arch and in the passage way. They are stationed on both sides, as each carries a large rattan shield their appearance is uniform and good, and a finer looking set of men I never saw. They are cheerful, and as we are all known by them they are exceedingly civil and do not molest us in the least. They nearly all know me personally and I often get such a crowd of them about me to talk over the news that sometimes I have a difficulty in escaping them.\n\nAt night they march out headed by the oldest member of the body, in parties, one Hong at a time, on patrol. Starting from their station they cross the front of the Factories, go up and down China Street, then return to their tent, when another party immediately goes the same round.\n\nThe Hong merchants constantly remain under the arch of the Company's Factory except when off on the business of the day. They relieve each other regularly at night, sleeping in large chairs, and the linguists have erected a large shed of mats in the middle of the Square where they also remain on watch. This is the land force. On the water are 200 of the Nam Hoe's guard,14 100 of the Kwang Hups, and a few of the Governor's1. They are distributed in boats lying close to each other and drawn up in three lines along the whole front of the Factories. The first and second line, separated from each other by a space of 100 feet, consist of large boats usually employed in carrying tea. Their bows look towards the Factories. The third row consists of Chop boats. They are placed so close side by side as to render any escape utterly impossible, and never were measures taken to prevent escape with such eminent success as those adopted to", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204735, "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": 38, "title": "RAS-1964", "content_text": "JOURNAL OF OCCURRANCES AT CANTON\n\n27\n\ncalled Chang Ta-Laou-Yay3, the first word being his name and the three last an appellation of respect. He was from Pekin. has been here three years on service and has served in various parts of the Empire. He was very tall and thin, thick heavy moustache, red nose and altogether a very forbidding aspect. Vain and ignorant he behaved with a deal of hauteur and stiffness, all of which was entirely thrown away so far as I was concerned. but it looked well probably to his servants who crowded into the room where we were sitting. The other Kiang Tsung-Yay was a northerner also, but quite a different man from his friend. He wore an opaque white button, a rank lower than Chang Ta-Laou-Yay, [was] talkative, cheerful, and of an exceedingly good address, no pretensions, though apparently far better informed than the crystal button man.\n\nThey both came on horseback attended by a large quantity of lantern bearers, and servants, sword bearers, pipe carriers etc. etc. It was their night on guard at the Consoo House behind the Factories but were on a social visit to Hwang Ta-Yay, the Custom-House officer, for a few hours.\n\nWe talked about a great many things relative to China, America, England and so on and parted the best of friends.\n\nSunday, 14 April, 1839\n\nIt is twenty-four days since all communication with Whampoa, Macao and the shipping outside was cut off. Three weeks ago over 400 Chinese compradores, servants, coolies, cooks, porters and others were driven from the foreign Factories, and all our intercourse with the natives no matter in what business has entirely ceased since that time. We are allowed to communicate what we want to the linguists39 who are all viz Old Tom, Young Tom, Ahtore, Alanci and Ahi, stationed on board a large boat opposite the Factories and alongside the small Hoppo House from where foreigners go, passing through the Hoppo House to see and make known to them their wants.\n\nIt is quite laughable to sit there a few hours daily as I do to observe the scenes that pass between the Fan Kwais40 and interpreters. They come to them in all and every business. One wants his clothes sent to wash, another his trousers or coat procured from the tailor, in comes another who blows them up sky high41 because he has not had his daily supply of spring water.", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204739, "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": 42, "title": "RAS-1964", "content_text": "JOURNAL OF OCCURRANCES AT CANTON\n\n31\n\nposted off to Captain Elliot and told him he considered his life in danger and begged protection. Captain E immediately gave a warrant to Mr. Youle, an officer belonging to the Reliance (at Whampoa), and despatched him with four sailors belonging to the Larne, to bring the two who attacked Mr. Goldsborough before him. On reaching the Factory they were refused admittance and threatened to be fired into if they tried to attempt an entrance. Mr. Youle and his men, who were unarmed, went back with this to Captain E who told them not to arm but to go once more and try persuasion. When Mr. Y reached Knock's Factory it appears he supposed Youle and his men were armed and consequently surrendered. On going into the room they found two pair of loaded pistols, a couple of cutlasses, and a loaded musket lying on the table quite ready to be used. They were seized at once and are now lodged prisoners inside Captain E.'s Factory.\n\nWe have farce and tragedy alternately. This morning Captain E received a Chop from the Commissioner which stated that smuggling was going on outside the Bogue and contained much abusive language. The Kwang Chow Foo, Nam Hoy, and Pwan Yu also came out to the Consoo House with another Chop from the Commissioner insisting upon the bonds which we hoped had been forgotten43. The orders for them were addressed to Elliot, Snow, and Van Basil. They all refused to grant them. Elliot was so enraged at this that before Houqua's face he tore the Commissioner's Chop into a thousand pieces and threw it into the fireplace.\n\nTho' matters begin to look gloomy again we had a bit of fun in the Square. The officers who came out to the Consoo House were attended by several on horseback. These alighted at the Consoo House and their horses were led into the Square. The groom of one, having no idea that it would be accepted, offered it jokingly to an Englishman named Glenn for a ride. Glenn immediately jumped on his back and off he went all full gallop around the Square. The Chinese were frightened half to death and utterly incapable of action. The scene was ludicrous in the extreme, the high saddle, immense basket stirrups and Glenn in a white jacket, cap and stick flying from one end of the Square to the other made us quite a good bit of fun.\n\nToday the compradore, cooks and coolies, Mr. Green's, Mr. King's and my own servant came and remained all day.", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204778, "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": 81, "title": "RAS-1964", "content_text": "70\n\nHO TICKON\n\ning them to explore new methods which express their personalities.\n\nRules of composition for beginners have been formulated by various masters, but they may be rather a hindrance than an advantage to follow. They are apt to lead to a stilted form which is difficult to abandon later. A better plan is the close study of renowned painters, ancient and modern, examining their brushwork and the arrangement of the subject. The student should ponder why certain areas are left blank, and how the balance is achieved to produce such harmony,\n\nTo the Chinese eye a painting looks incomplete without the imprint of a seal and an inscription. The seals often two of them on a single painting, in which case one has the characters in red and the other in white on a red background, give the artist's name. The owner's seal is often added. A valuable painting, changing hands, often has the seals of successive owners. The inscription may give information on the painter's where-abouts and even age at the time of painting, serve as dedication or indicate the mood it was painted in. Occasionally it is an appreciation of the painting penned by another, more famous, artist. The calligraphy of the inscription must be in harmony with the painting and the placing of seals and inscriptions should give a well-balanced effect. A misplaced seal or inscription can ruin the whole effect of a good painting and render it unpleasing to the eye.\n\nAlthough there is a close relationship between Chinese painting and calligraphy and the scholars of old practised both arts, it does not follow that a master of calligraphy is necessarily an artist. There are many problems in painting which cannot be overcome by the calligrapher, though the materials are the same. The brush must be handled differently, and there is the need for harmonious application of colour and, above all, an eye for composition to produce a balanced work of art.", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204779, "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": 82, "title": "RAS-1964", "content_text": "71\n\nPENG CHAU BETWEEN 1798-1899\n\nJ. W. HAYES, M.A.\n\nI\n\nThe object of this and previous articles is to recover as much of the pre-1899 past of the Hong Kong region as possible, with special reference to the nineteenth century.\n\nWhat materials for a history of the life and times of the people still exist? Locally there are occasional stone tablets commemorating the repair of temples or the settlement of an important local dispute. They mostly belong to the latter part of the nineteenth century. Some eighteenth century ones have survived but early tablets are generally rare because local people have a habit of getting rid of them when the temple is repaired once more. If not actually thrown out, they are taken into the yard and eventually broken up by children, or taken away to serve as impromptu table tops and seats or as chopping boards for vegetables. Then there are the numerous horse-shoe shaped graves which stud the countryside, practically all of which have dated tablets. Many of those still legible date from the late CHING period (1644-1912), but time and exposure to the elements have often done their worst, especially where a family has died out and the grave is no longer visited every year. There is the mute evidence of the countryside itself, where land long fallow and houses mouldering into the ground testify to a more populated past, often at a considerable distance of time from the present.\n\nWritten records include clan genealogies. These seem to be fairly widespread, though fewer in number than before the Japanese war. In the remoter and poorer areas, where the clans are small and poorly educated, they often amount to no more than a list of names without even dates of birth and death; but those of the larger clans are often printed and include all kinds of interesting information, such as lists of property, honours and posts held by ancestors, clan rules, etc. A few land-deeds from the CHING period also turn up from time to time, but, like the genealogies, they have suffered from damp and the consuming desire of white ants to know more of their local history. It has also to be remembered that land-deeds had to", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204807, "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": 110, "title": "RAS-1964", "content_text": "98 \n\nV. R. BURKHARDT \n\nKong,\" published in 1907 illustrated about that number. Since the last war a dozen entomologists have added to the check list, and over fifty fresh discoveries have been made. The most striking was the large \"bird-wing\" ornithoptera Troides helena (Linn.) found in abundance in an obscure wood in the New Territories by Wallis in 1952. The butterfly is black with yellow hind wings and the male has a span of five inches whilst his mate has three quarters of an inch more. Eggs and larvae were found on aristolochia, a creeper which imparts an unpleasant taste to the larvae of this and other insects which patronise it as a food plant. Unfortunately the local villagers stripped the trees of the vines and Troides helena has not been recorded since 1958. In the two years of its abundance several people bred the butterfly from the egg. Its larva is very similar to that of Papilio aristolochiae being black, with numerous processes like fleshy spines, and a white belt in the centre of the body.\n\nPAPILIO PARIS \n\nWhilst England has only one of the Swallowtail family, Papilio machaon, which is confined to the fens of Cambridge and Norfolk, Hong Kong can count seventeen, many of which are very common. Perhaps the most striking is Papilio paris whose sapphire hind wing patch catches the eye as the insect flashes past. The ground colour is rifle green, spangled with gold dust. When freshly emerged the patch is the greenish blue of a turquoise, but these outer scales are shed in flight, and the under feathers are a brilliant sapphire blue.\n\nThe butterfly is to be seen throughout the year except for the winter months from about mid December to mid February, the cycle from egg to imago being about sixty days. The eggs, globular and of a greenish tinge, are laid on the underside of the leaves of Xanthoxylum nitidum, a prickly woody climber or half climbing shrub, very common in the Colony. An alternate food plant is Todalia asiatica, a prickly bush, which is rather scarce, but much appreciated by Papilio paris where it occurs.\n\nWhen the young caterpillars hatch they are brownish in colour, though after the first moult they change to light green. The second, third, and fourth segments are much swollen and two processes form on each of these segments, those on the second being the most pronounced.", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204816, "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": 119, "title": "RAS-1964", "content_text": "HONG KONG BUTTERFLIES\n\n99\n\nA white, suffused dorsal patch, or smear, is on the fifth and sixth segments, extending down the sides. Half grown the creature is bright moss green and the processes become obsolete. The protective armament of all Papilio larvae is known as the osmeterium. From this gland it can protrude two forked filaments emitting an odour which is highly pungent, resembling certain dried fruits. In the case of P. paris the filaments are orange and it extends them when disturbed or annoyed. The pupa is subangular, the general colour bright green, the dorsal and wing ridges light yellow. The head is cleft very obtusely, forming two projections. It is attached to a twig by a cremestral pad at the tail, and a silk girdle. Its coloration makes it extremely hard to detect, and the pupa is rarely found until the imago has emerged, when the empty case, the shade of skimmed milk, renders it conspicuous.\n\nPractically all the Papilio larvae feed on the upper side of the leaf, and are consequently much easier to find than those of other families. Chilasa clytia, whose caterpillars are dark brown with vivid primrose streaks, is a case in point. The food plant is Litsea sebifera, and it seems to affect seedlings so that half a dozen larvae in various stages of growth, vie with each other to attract the human eye.\n\nMODEL AND MIMIC\n\nAnything in motion attracts the human eye, and butterflies on the wing are conspicuous objects. In nearly every case the upper sides of the insects would make concealment difficult, even at rest were the wings to remain spread. Whereas a moth on alighting chooses a background to suit the coloration, and pattern of its forewings which cover the often more brilliantly marked hind, the butterfly rests with folded members cocked up, and merely exhibiting the under pattern. This is usually marvellously broken up to suit the insect's normal surroundings and confers upon it a cloak of invisibility.\n\nIn flight the butterfly relies on speed to evade its main enemies the birds, and those species which have a weaker movement such as the Pieridae rely on its irregularity to dodge their foes. If one of these is met by a collector in a ride it will practically always slip over or under the net, and the only assured way of capture is to strike when the insect is past, with a following sweep.", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204817, "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": 120, "title": "RAS-1964", "content_text": "TOO \n\nV. R. BURKHARDT \n\nNot content with the normal camouflage to baffle their enemies certain butterflies actually mimic other species which, on account of the feeding habits of their larvae are unpalatable to their predators. It has been stated in entomological works that Danaus plexippus, the Milkweeds Butterfly, enjoys this immunity, but so far no one has offered proof. The Howling Bird, Megalaima virens, or Great Chinese barbet, is found in the Colony and occasionally is kept as a cage bird. It feeds on fruit, but prefers grasshoppers and insects if it can get them. A wasp, or hornet penetrating into its cage is certain to be snapped up, and swallowed after the sting has been knocked out on the perch. A specimen of Danaus genutia, allied to the aforementioned D. plexippus, was dropped in at the top of the Barbet's cage, and eagerly seized. The moment the body was crushed, however, it was dropped on the floor and the bird spent quite a time cleaning its beak to remove the taste.\n\nThe female praying mantis cannot be called nice in her feeding habits, as she includes even her husband on the menu, but she will not eat one of the Danaidae family and, if one falls into her claws she will release it unharmed if touched with a stick.\n\nThis immunity from whetting someone's appetite has been capitalised by one of the Nymphalidae, Hypolimnas misippus, a really remarkable insect. The male is black with a large white patch in the centre of each wing, surrounded by brilliant blue. The female does not resemble it in the least, but has taken for her model Danaus chrysippus whose marking and colouring she has closely adopted. The butterfly has a wide distribution, but is nowhere very common except in South Africa where D. chrysippus is also very abundant. The mimic varies in size as does the model, and adopts the same slow, lazy flight in its company where it is almost indistinguishable from the unpalatable species.\n\nOne of the local Papilios, the common P. polytes has two forms of females. The usual one encountered has the same markings as the male, but a dimorphic form is a very good copy of Papilio aristolochiae whose larva feeds on a poisonous creeper. The model here is shunned by birds its scarlet body giving warning of nastiness. Papilio polytes differs in having a grey body but there are carmine splashes bordering the white on the lower wings, which probably render it some, if not all, immunity from attack.\n\nPage 120\n\nPage 121", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204818, "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": 121, "title": "RAS-1964", "content_text": "HONG KONG BUTTERFLIES\n\nSEASONAL VARIATION\n\n101\n\nIn warm climates butterflies often run continuous broods at intervals of about two months. Even in England certain species, the Whites and Vanessidae, for instance, have more than one emergence during the year. The summer brood of the former is differentiated from the spring brood in that the spots are black instead of grey. The Common Blue (Polyommatus icarus) is two-brooded, but there is no difference in the marking, though the August brood is smaller than that in May. The Vanessas, Large and Small Tortoiseshell, Painted Lady and Common Red Admiral, and the rare visitor, the Camberwell Beauty, show no variation.\n\nIn Hong Kong, a large number of species have distinct dry and wet season forms, the change taking place at the turn of the monsoon in October and May. The general tendency is for the underside, which is displayed when the insect is at rest, to become less ornate in the winter months. When the leaves are on the trees, the tropical sun in summer produces a dappled effect of light and shade in the woods. Many butterflies have numerous white pupillated ocelli, which tend to break up the surface pattern on the underside to produce a protective camouflage. In the winter, the sun's rays are less obstructed, and the insects rest on the ground among the fallen leaves. The \"eyes\" disappear, and the ground colouring blends with the carpet of dried vegetation. One of the Satyridae, Mycalesis mineus, has a submarginal border of eight full-sized ocelli at the height of summer, and these are gradually reduced in size and number in successive broods during the autumn. In winter, the underside of the butterfly is entirely obsolete, blending perfectly with the dead leaves on which it rests. The process is reversed in the spring, each brood being more conspicuously provided with eyes than the last.\n\nThe Precis family, known as the \"Pansy\" butterflies, of which there are six species in Hong Kong, not only lose their underside ocelli in the dry season but considerably modify their whole outline. The wings are much more rounded in the wet season, whilst in the dry season, the tornus of the fore wing comes to an exaggerated point, whilst the inner angle of the hind wing is almost a tail.\n\nThe Pieridae, among which the \"Whites\" are found, show great seasonal variation. The underside, in both sexes, is almost plain", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204819, "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": 122, "title": "RAS-1964", "content_text": "102\n\nV. R. BURKHARDT\n\nyellow in the wet season, whilst in the dry the yellow is darker with numerous white and reddish-brown markings. The upperside of the male in the wet form has a broad black border to the hind wing, the dry form has none or very little rim. The upperside of the female varies much, but in the wet forms the ground colour is generally white, with a broad and suffused dark brown border to the hind wings; occasionally almost the whole upperside is dark brown, except the diagonal white marking across the fore wing and a slight whitish patch on the anterior margin of the hind wing towards the base. In the dry form the ground colour of the upperside inclines to yellow, and there is little, if any, dark border to the hind wings.\n\nThere are two \"Whites\" corresponding to their counterparts in England, Pieris rapae, and Pieris nerissa. The former is a recent introduction, not recorded till 1952 when it must have been introduced in the larval form in cargoes of Shantung cabbages from the north. In the wet season form the spots on the fore wing are deep black, whilst they are grey in the winter weather. The insect is practically identical with the Small Cabbage White in England and only differs in that the grey scaling at the base of the wings is more pronounced. As a sub-species of P. rapae it is named crucivora from its partiality to cabbages.\n\nAbout ten years ago it swarmed in market gardens and practically displaced the indigenous Pieris canidia, which became very scarce. The use of insecticide spraying has, however, greatly reduced the numbers of both species.\n\nPieris nerissa, which corresponds to the Green-veined White in England, is most abundant in the months of June and July, when the wet season form exhibits the veining deeply marked with brown, and the anal margin of the hind wing is often suffused with yellow. The dry forms are much paler than the wet, both on the upper and undersides.\n\nCertain of the Lycaenidae (the Blues) also show seasonal variation on the underside. Probably the commonest Zizeeria maha, which is ubiquitous and never rises above knee height, is chalky white in the wet season, with strongly marked black spotting. In the winter the underside is ochre, and the spots merely darker in shade than the ground colour. In Chilades laius the spotting is black in the wet season and coral pink in the dry.", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204820, "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": 123, "title": "RAS-1964", "content_text": "HONG KONG BUTTERFLIES\n\n103\n\nTwo of the Hairstreaks (Thecladae) also have distinct seasonal differences. Arhopala centaurus, a recent discovery with a wing span of 55 mm. and royal blue in colour, has a broad black margin on both fore and hind wings in summer, and none in the dry season.\n\nIraota timoleon is deep Prussian blue in the wet season and the underside is chocolate brown with accentuated white markings. The winter form (maecaenas) is more violet in shade on the upperside, whilst the lower is chestnut and the white markings are greatly reduced.\n\nThe Curetis acuta varies more in the female than the male. latter is a brilliant copper in the wet season but, in the dry it is dulled by smokey scaling. The female, in the summer is a uniform black-brown with a few white scales in the centre of the wings. These are enlarged to big patches in the winter.\n\nHEBOMOIA GLAUCIPPE\n\nThe most spectacular of the Pieridae family is Hebomoia glaucippe, the giant orange tip, whose powerful flight cannot fail to attract attention. With a wing span of over three inches its speed is phenomenal, for one instant it passes one on the mid levels and on the next it is on the peak. The undersides of both sexes are much alike, and when the insect settles to rest on the underside of a leaf, dropping the fore wings within the hind, it is very difficult to detect.\n\nOn the wing, however, it is a very conspicuous object as it careers wildly about. Though fond of flowers it spends little time on them. It is one of the few butterflies attracted by the large violet blue convolvulus, which has a very deep bell requiring a long proboscis to extract the nectar. The uppersides of both sexes are creamy white with a black triangular patch at the apex of the fore wings nearly filled with six golden orange stripes separated by the veining. The female is distinguished from the male by seven triangular black patches on the hind wings, and similar marks on the border. There is little seasonal variation, variation, but the sub-apical orange stripes in the female are rather larger and broader in the dry form, and the undersides in both sexes are usually more heavily marked in the wet.", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204821, "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": 124, "title": "RAS-1964", "content_text": "104\n\nV. R. BURKHARDT\n\nIts speed gives the butterfly immunity from the collector except when feeding, or, in the case of the female ovipositing. The commonest food plant is Cretaeva religiosa, a deciduous tree with large clumps of white and yellow flowers. The larva, when irritated, draws in its legs and elevates its head and the forepart of the body. Its laterally swollen anterior segments and small head give it the aspect of a snake, the illusion being enhanced by a darting movement towards the intruder as if about to strike like a cobra.\n\nIn propagating its species the butterfly is very improvident for the females continue laying their eggs right up to December, when the leaves fall. Pupae and larvae in all stages consequently perish. There was a great dearth of this species in the autumn of 1962 as Typhoon Wanda, which struck the Colony on 1st September, stripped a large number of the Cretaeva trees. Though they were again in full leaf three weeks later the rhythm of reproduction was broken, and the same applied to the food plant. On the anniversary of the typhoon it again shed its leaves, and flowered a month later. In Stanley, at any rate, the females of H. glaucippe did not begin to frequent the tree till late summer, and the general scarcity continued throughout the autumn of 1963.", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204850, "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": 153, "title": "RAS-1964", "content_text": "128\n\nBOOK REVIEWS\n\nGEORGE CHINNERY 1774-1852, ARTIST OF THE CHINA COAST. By Henry and Sidney Berry-Hill. 61 pages text, bibliography, and 76 pages of black and white photographs. F. Lewis, Publishers, Ltd., England. Price U.K. 10 Guineas, U.S. $30.00.\n\nThe various phases of the artist's life - early years, the English and Irish periods, the sojourn in India, and the final years in South China are described. The 76 plates of photographs comprise 154 subjects.\n\nSince the Arts Council exhibition of 1957 in England and Scotland, there is renewed interest in Chinnery. As information about him is frequently fragmentary, there is definite need for a comprehensive biography. However, enthusiasts and scholars will be disappointed by this book. The approach is lyrical and romantic instead of factual, authoritative, and scholarly.\n\nIt is all very well to quote the inscription on the silver palette presented to Chinnery by the Artists of Dublin (even though this information appears in Plate 1), but why describe it as “measures 16 inches across and was made by one of the leading silversmiths” when actual measurements, hallmark, date letter, and silversmith mark are all known and recorded.1\n\nTo claim Chinnery painted unsigned oils of sporting scenes2 in India on the sole basis of a label admittedly dated at least eight years after he left Dacca, strains imagination to the bursting point. Those who know what Chinnery sketched and painted in India and China - houses, temples, people, domestic animals — all placid scenes - will find it difficult, if not impossible, to accept this attribution.\n\nThe false alarm of Mrs. Chinnery's prospective arrival in China, amusingly described by W. C. Hunter, intimate friend...\n\n1 Arts Council Catalogue 1957 15\" x 13\", Dublin hallmark, date letter \"E\" (for 1801), and silversmith mark \"R.W.” (for Richard Whitford).\n\n2 Page 25, Plates 18 and 19.\n\n* Page 268, W. C. Hunter Bits of Old China,", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204857, "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": 160, "title": "RAS-1964", "content_text": "BOOK REVIEWS\n\n135\n\nThe First 50 Years is not only a beautiful memento of the Jubilee Year but also an interesting first history of the University and a useful work of reference. More research is needed on certain subjects, such as the activities of graduates in China and in Southeast Asia as well as in the colony itself. I suspect that the University and the Medical College which preceded it, and such secondary schools as Central (later Queen's College) and Belilios, exercised more influence in China than is generally recognized. For that matter all of the contributions of Hong Kong to the modernization of China need study; many of these have not even been identified. When the definitive history of the University of Hong Kong is written, after considerably more research has been done, The First 50 Years will be one of the principal sources.\n\nCornell University\n\nKNIGHT BIGGERSTAFF,\n\nTHE CHINESE ON THE ART OF PAINTING: TRANSLATIONS AND COMMENTS. Osvald Sirén. Schocken Books, New York, and Hong Kong University Press, 1963. 21 monochrome illustrations. H.K.$16. U.S.$1.95.\n\nThis book was first published by the firm of Henri Vetch in Peiping in 1936 and had long been out of print. It is excellent to see it available again, this time in a paper-back edition, printed on good paper, with reasonably wide margins, attractive print, and twenty-one extremely good black and white illustrations.\n\nThis book was a landmark in the study of Chinese painting in the West when it first appeared because it gave the reader, through translation and comment, a knowledge of the attitudes of Chinese painters to their craft throughout the centuries. Now it is again available to a new generation of readers who will be able to discover what the Chinese themselves have said about the art of painting. It contains extracts in translation from Kuo Hsi's famous Shan Shui Hsün (“Comments on Landscape\"), put together by his son who gives us a vivid picture of his father's method in the following passage: \"On the days when he was going to paint (he would place himself) at a bright window before a clean table and burned incense right and left. He took a fine", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204862, "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": 165, "title": "RAS-1964", "content_text": "140\n\nBOOK REVIEWS\n\nbill, a useful bit of information often omitted in bird books. Also included are brief sections on Habits (again often omitted in bird books), Voice (if heard in Hong Kong), Habitat, World Range, and Records for Hong Kong (where, when and how frequently seen).\n\nA lecture given by Major Macfarlane in 1960 to the Hong Kong Branch of the Royal Asiatic Society is reproduced. This shows the distinctive features of Hong Kong as seen by the bird watcher, such as its wide range of habitats within a small area and the fact that being on the northern limit of the tropics it is in a zone where northern birds and tropical birds overlap to some extent. It is also on a migration route and in spring or autumn one may see many species on their way to or from their breeding grounds in the Arctic.\n\nThe illustrations in black and white by Commander A. M. Hughes are excellent and there is also a useful map at the end showing most of the places mentioned in the book. It is clearly printed on good paper and will fit easily into the pocket.\n\nAnother very useful feature is a chapter on bird-watching areas by J. L. Cranmer-Byng. It is easy in Hong Kong to walk in the country for some hours and see hardly any birds. One must know where to look and in describing the best areas Mr. Cranmer-Byng makes clear the threat now faced by the ever \"encroaching tide of human activities\" which has already driven many birds out of places where they were abundant in Dr. Herklots' time. It is suggested that eventually Hong Kong will need to establish a Nature Reserve. Surely the need is for a Nature Reserve now. In a few years' time it may not be possible to find a large enough area which would be suitable.\n\nIt has been a pleasure to review this excellent little book on which Miss Benham, her collaborators and her publishers are to be congratulated. If you already know something about birds in another part of the world it will enable you to get to know the rich variety of birds to be found in Hong Kong. If you know little about birds but would like to know more it will almost certainly entangle you irretrievably in an absorbing hobby which will give lifelong pleasure.\n\nA. ST. G. WALTON.\n\nPage 165\n\nPage 166", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204882, "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": 185, "title": "RAS-1964", "content_text": "160\n\nGOOD, Major D. A. -\n\nGOODRICH, Prof. L. C.\n\nCRE, Hong Kong, British Forces Post Office 1, H.K.\n\n504 Kent Hall, Columbia University, New York 27, New York, U.S.A.\n\nGORDON, The Hon, S. S.* Messrs. Lowe, Bingham & Matthews, 701\n\nGOTTSCHALK, E.\n\nGRAY, Dr. D. E.\n\n-\n\nAlexandra House, H.K.\n\n6, Macdonnell Road, Apt. 15, H.K.\n\nDept. of Biochemistry, The University, H.K.\n\nGUADAGNINI, Dr. P.\n\nGUILLAUME, Baron P. de 5. Coombe Road, H.K.\n\nVia Buon compani, No. 16, Rome.\n\nHARMAN, A. L.\n\nHARRISON, Prof. B.\n\nHAYDON, E. S.\n\nHAYES, J. W.\n\nHAYIM, E. J.*\n\nHAYWARD, G. W.\n\nHENSMAN, Dr. Bertha\n\nHERRIES, M. A. R.\n\nD'HESTROY,\n\nBaron de Gaiffier\n\nHILL, D. A.\n\nHINDMARSH, R. H.\n\nHO, Mrs. Hung Chiu\n\nHO, Hung-pong\n\nHO, Teh-kuei\n\nHO, Tickon*\n\nHOCHSTADTER, W.\n\nHOGAN,\n\nT\n\nThe Hon. Sir M., Kt.\n\nHOLMES, Hon. D. R.\n\n+\n\nHOPKINSON, Mrs. J. E,\n\nT\n\n■\n\nH.K. & Shanghai Banking Corpn., H.K.\n\nDept. of History, The University, H.K.\n\nThe Supreme Court, H.K.\n\nc/o The Colonial Secretariat, H.K.\n\n41, Island Road, Deep Water Bay, H.K.\n\nWhite Mill End, 5 Granville Road, Sevenoaks, Kent, England.\n\nChung Chi College, Ma Liu Shui, N.T.\n\nc/o Jardine Matheson & Co., Ltd., P.O. Box 70, H.K.\n\nBelgian Consul-General, 105 H.K. & Shanghai Bank Bldg., H.K.\n\nUSOM-UD-P, American Embassy, Seoul, Korea.\n\n228 Wang Hing Building, H.K.\n\n11, Briar Avenue, First Floor, H.K.\n\nc/o H.K. & Shanghai Banking Corpn., H.K.\n\n340, King's Road, 3rd floor, H.K.\n\n50, Village Road, Ground Floor, Happy Valley, H.K.\n\nc/o Mme. N. du Breuil, 86, Main St., Stanley, H.K.\n\nChief Justice's Chambers, Supreme Court, H.K.\n\nCommerce and Industry Dept. Fire Brigade Bldg., H.K.\n\nc/o Legal Dept., Central Govt. Offices, H.K.\n\n*Life Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 204972, "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": 80, "title": "RAS-1965", "content_text": "PIRACY ON THE CHINA COAST\n\n71\n\nPiracy was firmly rooted along the South China coast. Then, during the First China War, many junks were allowed to act as armed privateers, and when the war was over, became pirates rather than return to peaceful trade. Hong Kong and its neighbouring islands had always been centres of piracy, or the home of fishermen ambitious to earn a dishonest dollar or two from piracy. The new British colony must have appeared like manna from Heaven to these people, and the colony's first years were marked by an increase in piracy. There was a similar increase in piracy around Singapore at the same time. The founding of Singapore in 1819 had resulted in a great increase in native trade in the area, and this suffered severely from attacks by well-armed Chinese junks, which sometimes attacked European ships. Captain James Brooke with his sea Dyaks played a big part in suppressing piracy in these waters.1\n\nThe period between the First and Second China Wars is one of the most confusing in Chinese history. On one hand is the founding of a British colony at Hong Kong, the opening of the treaty ports, and the inception of regular shipping services along the coast; while on the other is the persistence of lawlessness and piracy. In the background is the increasing weakness of the Manchu Dynasty, and during the last years of the period, the Taiping Rebellion.\n\nWhen the East India Company controlled the China trade, there was little need for naval protection in Chinese waters, and the Cantonese were traditionally opposed to the Royal Navy. The large and well-armed East Indiamen and \"Country\" ships were perfectly capable of fighting their way past the pirates who infested the Canton River delta, as were smaller, but faster and equally well-armed opium clippers. In spite of Chinese objections, however, British warships visited Canton on several occasions. Anson called in the Centurion in 1741, on the famous voyage on which he captured the Manila galleon, and Cook in 1779 with the Resolution and Discovery after his three-year cruise in the Pacific. Cook's ships were careened, refitted, and provisioned at Canton, the East India Company advancing the money in return for bills on the Admiralty in London.\n\n1 The first white Rajah of Sarawak.", "txt_file_path": "txt/dfo323lmgvd/RAS-1965.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s752cj653", "rank": 0 }, { "id": 204980, "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": 88, "title": "RAS-1965", "content_text": "PIRACY ON THE CHINA COAST\n\n79\n\nwith sufficient knowledge of navigation and engineering for this. When Bias Bay or Mirs Bay was reached one or more of the ship's lifeboats might be used to take the pirates, their loot, and their prisoners ashore. Sometimes junks were used for this, which might be innocent junks which had arrived fortuitously, or pirate junks which had arrived by prior arrangement. Invariably at least one of the ship's officers would be held as a hostage during this operation, being released when it was completed.\n\nIf everything went smoothly in a piracy of this kind, no lives would be lost. But the pirates were ruthless if they encountered any opposition or if a hitch occurred. A few shots were usually fired in the opening exchanges, perhaps causing a few injuries, but this made the rest of the crew and passengers more co-operative. Towards the end of this era of modern piracy, when the Hong Kong Government and the shipping companies had adopted more effective anti-piracy measures, casualties became more common, as the pirates intensified their resentment to these measures.\n\nOne important anti-piracy measure was the isolation of the centre part of the ship—bridge, engine room, and saloon accommodation—from the rest of the ship by steel grilles. Access was by a steel door, locked and under constant guard. The guards were usually Chinese or Sikh policemen, under White Russian officers; but on special occasions, British soldiers from the Hong Kong garrison were employed. In spite of all these precautions, piracy continued to flourish along the South China coast right down to the outbreak of the Sino-Japanese War in 1937. However, there were no attempts on ships with British soldiers as guards.\n\nThere were fifty-one major cases of piracy on the China coast in the years between the two World Wars. The great majority involved British ships, and twenty British Merchant Navy officers were killed. There were also many Chinese casualties, and many Chinese kidnapped and never heard of again. There were also many cases involving Chinese junks which received little publicity in the foreign press. The worst years were 1922, 1927, and 1928, in which there were five, six, and eight piracies respectively. A few of the most famous cases of this period are described below.", "txt_file_path": "txt/dfo323lmgvd/RAS-1965.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s752cj653", "rank": 0 }, { "id": 205007, "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": 115, "title": "RAS-1965", "content_text": "106\n\nBOOK REVIEWS\n\nAmong other things, the map on page 92 is a black-and-white photo reproduction of the original colour map. Through this \"simplification\", the beauty of the original map is completely lost. This tells us that if we want to turn out a worthwhile map, we should take pains. The demand may, however, be contradictory to the strain of life in Hong Kong,\n\nThe whole volume also contains thirty-four photos printed on art paper, all very clear. Compared with general publications in Hong Kong, the printing and binding of the book can be said to be beautiful, and printing errors are also few. Nevertheless, I should like to point out several places that had escaped the eye of the proofreader : On page 26, the figure in \"The area of cultivated land is approximately 5.1 sq. miles\" is obviously “51 sq. miles\" misprinted; on page 56, \"6.5 miles\" is obviously \"6.5 sq. miles\" with the word \"sq.\" missing; on page 127, \"the remainder came from Japan\" should read; from Taiwan; on page 115, \"December 1951 - August 1945\" is also clearly a misprint. A few other places could also be cited.\n\n*\n\n+\n\n+ +\n\nThese minor flaws naturally will not detract from the academic value of the book as a whole, and in the second edition they can be easily corrected. The publication of the book is undoubtedly an important increment to the literature of Hong Kong.\n\nThe Chinese University of Hong Kong\n\nA\n\nCHENG-SIANG CHEN\n\nPOCKET DICTIONARY CHINESE - ENGLISH AND PEKINGESE SYLLABARY. Chauncey Goodrich. Hong Kong University Press 1964. Re-issue March 1965.\n\nAs a pocket or table companion, this is one of the best dictionaries available for students of Chinese. Its unique value lies in its combination of conciseness with comprehensiveness. Despite its moderate size, it contains, including duplicates, as many as 10,587 characters, i.e. two or three thousand more than some other considerably larger dictionaries.\n\nIt carries a chronological table of Chinese history, lists of the Chinese \"ten celestial stems\" and \"twelve earthly branches”, a group of four sexagenary cycles for the period A.D. 1804 - 2043, and Chinese units of weights and measures, all of which are reference data of practical value.", "txt_file_path": "txt/dfo323lmgvd/RAS-1965.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s752cj653", "rank": 0 }, { "id": 205024, "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": 132, "title": "RAS-1965", "content_text": "NOTES AND QUERIES\n\n123\n\nhappened recently at Tong Fuk on Lantau Island, a multi-clan Cantonese village with a population of 198 at the Hong Kong Census of 1911. Its present population is about the same number. In 1958 the scheme to build a new reservoir at Shek Pik was confirmed and work went ahead on the dam and associated works. Behind Tong Fuk there were to be catchwaters for which an access road had to be constructed to the west of the village. This led to difficulties with the villagers, because in feng shui ideology the place was held to be the seat of the White Tiger. They therefore requested a ceremony known locally as a tun fu (符) — to propitiate the gods and spirits who would, as they thought, be aroused by digging earth and blasting stones in this particular place.\n\nPrecedents were cited by the village elders. They said they had carried out such a ceremony thirty-five years before, following several unexpected deaths in the village. The inhabitants had worshipped at the Hung Shing (廟) temple on the beach nearby, praying for the removal of the malignant influence. It transpired that a villager had cut stone from this particular spot to build a house. The elders then invited a Taoist priest — a Hakka — to come from one of the neighbouring villages to carry out the propitiatory observances usually made under such circumstances. They also said that a similar ceremony had also been conducted twenty years before in the adjoining Cantonese village of Shui Hau, this time by a priest engaged from the urban area. Deaths had also occurred there and had been traced to one of the villagers having constructed a cowshed in front of his house on ground with feng shui properties.\n\nReturning to the 1958 case, the elders proposed to call in the services of the nephew of the priest who had supervised the ceremony thirty-five years before. He was a man of forty years of age who had followed in his uncle's footsteps. Such persons are known locally as feng shui hsien sheng (風水先生).\n\nThis ceremony was supposed to cause considerable inconvenience for the villagers, in theory if not in practice. One week of vegetable diet was obligatory for all and there was also a three-day prohibition on entering and leaving the village: that is, if the ceremony was to realize its full value. This meant that no cows could be grazed or grass or firewood cut on the hills; nor, presumably, could men go out to work in the fields.", "txt_file_path": "txt/dfo323lmgvd/RAS-1965.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s752cj653", "rank": 0 }, { "id": 205033, "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": 141, "title": "RAS-1965", "content_text": "132\n\nFUNG, K. S.\n\nFUNG. Hon. Ping-fan*\n\nGABBOTT, F. R.\n\nGALVIN, J. A. T.*\n\nGARCIA, A.\n\nGARD, Dr. R. A.\n\n-\n\nGARTNER, J.\n\nGEORGE, T. J. B. -\n\nGIBB, H.\n\nGIEDROYC, M. J. H.\n\nGILES, R.\n\nGLOVER, Mrs. J.\n\nGODFREY, G.-\n\nGOLDNEY, Miss C. M.\n\nGOODRICH, Prof. L. C.\n\nGORDON, K. H. A.\n\n-\n\n-\n\nto Hang Tsai & Fung's Co., Ltd.,\n\nRoom 205 Fu House, H.K.\n\nBank of East Asia, Ltd., 10 Des Voeux\n\nRd., C., H.K.\n\nP. O. Box 232, H.K.\n\nc/o G. B. Godfrey, Esq., Jardine House,\n\n13/F., H.K.\n\nc/o South Kowloon Magistracy, Kowloon.\n\nc/o American Consulate-General,\n\n26 Garden Road., H.K.\n\n15 Guildford Lane, Melbourne, Australia.\n\nc/o Political Adviser, Colonial Secretariat,\n\nH.K.\n\nc/o Travellers' Club, Pall Mall, London\n\nS.W.1., England.\n\nVantage House, Tai Po Road, Kowloon.\n\nc/o Crown Lands & Survey Office, P.W.D.,\n\nH.K.\n\n\"Crossways\", 49 Christchurch Road, Sidcup,\n\nKent, England.\n\nPeninsula Court, Kowloon,\n\nc/o H.K. & Shanghai Banking Corpn., H.K.\n\n504 Kent Hall, Columbia University, New\n\nYork 27, New York, USA,\n\nRoom 601 Marina House, H.K.\n\nGORDON, The Hon. S. S.*\n\nRoom 703 Prince's Building, H.K.\n\nGRAY, Dr. Doris E.\n\nGUADAGNINI, Dr. P.\n\nGUILLAUME, Baron P. de\n\nHARRISON, Prof. B.\n\nHAYDON, E. S.\n\nHAYES, J. W.\n\n+\n\nHAYIM, E. I.*\n\nHAYWARD, G. W.\n\nHECHTEL, F. O. P.\n\n+\n\nHECHTEL, Mrs. F. O. P.\n\nHENSMAN, Dr. Bertha\n\nHERRIES, M. A. R.\n\n=\n\n-\n\n+\n\nDept. of Biochemistry, The University,\n\nH.K.\n\nVia Buon Compani, No. 16, Rome, Italy.\n\nFlat 5, Abermor Court, May Road, H.K.\n\nDept. of History, The University, H.K.\n\nThe Supreme Court, H.K.\n\nc/o The Colonial Secretariat, H.K.\n\n41, Island Road, Deep Water Bay, H.K.\n\nWhite Mill End, 5 Granville Road, Seven-\n\noaks, Kent, England.\n\n10 Branksome Towers, May Road, H.K.\n\nAs above.\n\nChung Chi College, Ma Liu Shui, N.T.\n\nc/o P. O. Box 70, H.K.\n\n* Life Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1965.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s752cj653", "rank": 0 }, { "id": 205069, "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": 25, "title": "RAS-1966", "content_text": "20\n\nJOHN 1. NOLDE\n\nof the six Englishmen, no one can deny that they did venture into the country-side in December, 1847, and that their bodies were found in the river several days later. But no one knows exactly what happened. They may have brought the attack on themselves by an ill-considered use of fire-arms, or they may have blundered into some kind of inter-village, or inter-clan, feud. In any case, we don't know that they were murdered simply because they were foreigners.\n\n30\n\nAs to the events of 1849, it may well be that they were organized not so much to keep the foreigner out of the city per se but to prevent serious rioting and looting within the city, which, the authorities well knew, could, and probably would, be turned against themselves. The presence of the barbarian with his goods and gold within the walls would attract every villain and trouble-maker for miles around.\n\nThe problem of the 1840's was the same as that which existed in the previous two decades: the continuing erosion of Imperial authority.\n\nChinese documents, most of them un-official, suggest a pattern of turmoil and tumult even exceeding that of the 1820's and 1830's. Triad outbreaks occurred in 1843 in the districts of Tung-kuan and Hsun-teh. In the latter, in December, \"above a hundred were killed and several hundred wounded\".31 Hsiang-shan district witnessed a serious Triad disturbance in 1844, as did P'an-yu in 1845.32 A high Chinese official, home on leave in Hsiang-shan reported that brigands ran wild in the White Cloud Mountains northeast of Canton and that the authorities were unable, or unwilling, to act.33 In 1846 the yamen of the prefect of Kwang-chou was attacked and looted.1⁄4 So serious had the situation become by that year that the Governor-General called a meeting of his chief advisors to discuss the matter. Apparently little was done, for it is reported that in 1847 a bandit chief in Hsiang-shan had gathered together more than 10,000 men and had established a \"puppet government\".35 One account notes that in 1847 and 1848 members of unlawful societies in hundreds and thousands, \"carrying tents and armed with swords\", were terrorizing the districts north of Canton.36 At the height of the \"entry\" crisis of 1849, Governor Yeh Ming-ch'en reported to Peking that should the foreigner be permitted to enter the city troublemakers", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205148, "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": 104, "title": "RAS-1966", "content_text": "FOREIGN RELATIONS OF BUDDHISM\n\n48 Ts'en, Hsü-yün ho-shang nien-p'u, Hong Kong, 1962, pp. 21-22.\n\n49 Ts'en, Hsü-yün, pp. 40-43.\n\n99\n\n50 Ts'en, Hsi-yün, pp. 47-48. I have been unable to get confirmation of this story in Thailand; nor have I been able to confirm the related episode, in which Hsü-yün on his way to Bangkok that year met an Englishman who had been British consul in Teng-yüeh and Kunming and who gave Hsü-yün 3,000 pounds Sterling towards the expense of transporting a set of the Tripitaka back to Yunnan. The records of the Foreign Office in London do not appear to reveal who this may have been.\n\n51 White marble images from Burma and Thailand, termed in Chinese \"jade buddhas\" (yi-fo) have been popular in China during the past century. In the late 1890's a set of such images was made in India for a Chinese monk from P'u-t'o Shan, who spent the better part of three years at Oudh overseeing the work. So popular were these particular images that when they arrived in Shanghai, they were kept on exhibit in nearby Woosung at the request of the authorities as a large number of Chinese visit them daily, which was quite profitable for the railway.\" See Journal of the North China Branch of the Royal Asiatic Society, 31 (1896-1897), 203. These may well have been the jade buddhas installed during the reconstruction of the Fa-yü Ssu on P'u-t'o Shan,\n\n52 Ts'en, Hsi-yün, p. 66.\n\n53 Cheng-lien, Ch'ang-chou T'ien-ning ssu-chih, Shanghai, 1948, 7:102. Cf. Chou Hsiang-kuang, History of Chinese Buddhism, Allahabad, 1955, p. 214,\n\n54 See Eastern Buddhist, 3.3 (October-December, 1924), p. 274. This is the earliest instance I have encountered of a Chinese Buddhist going abroad to study Theravada. Unlike Huang Mao-lin he is not stated to have had the goal of spreading Mahayana as well.\n\n55 For example in 1916 the head of the Chi-le Ssu, Pen-chung, led a group of his Refugee disciples to Ku Shan to receive the lay ordination: they numbered five out of the six upasakas and forty out of the 114 upasikas. This information comes from the 1916 ordination yearbook.\n\n56 See Yüan-ying fa-shih chi-nien k'an (Memorial volume for Yüan-ying), Singapore, 1954, pp. 13-14.\n\n57 However, they came from around Amoy rather than around Foochow, where Ku Shan was located.\n\n58 Chinese Year Book 1937, p. 74.", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205157, "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": 113, "title": "RAS-1966", "content_text": "108\n\nA. L. Y. CHUNG\n\nThe practice of ordering a number of Hanlins to become Recorders of the Emperor's Deeds found its origin in an edict by the Emperor K'ang-hsi in the first year of his reign (1662). He ordered two officials selected from the Academy, one Manchu and one Chinese, to attend him in monthly shifts.29 They were to record his actions both in the Manchu and the Chinese languages. Their writings were to be sealed in secret, and even the emperor himself was not permitted to see them.30 This may be regarded as the beginning of the Ch'ing Record Office and the first time the Manchus had set up this typical Chinese institution.\n\nOn the face of it, it was rather paradoxical for an autocratic monarch to devise a method whereby his own actions were recorded in black and white. The likely explanation is that the emperor strove to impress his people with his adherence to enlightened ideas. The Confucian precept of good government was that the monarch should live up to the moral standards prescribed for him by past sages. Officials and people would look up to him for example. Thus, if the emperor was moral and diligent, the Confucians maintained, the Empire would be at peace, with or without the application of the legal system. The Emperor K'ang-hsi therefore hoped to implant in his people's minds the impression that his actions were enlightened enough to be favourably judged by posterity. They would then be of the opinion that he had played well his part as a Confucian monarch. Moreover, the system of recording the emperors' actions had been practised for centuries. The emperor thought it desirable to follow the revered Confucian tradition.\n\nHowever, in the practical application of the system, the emperor seemed to be quite vexed by this \"spying duty\" of his own officials. He gradually departed from the strict observance of the system and thought out pretexts to circumvent its liberal tone. Using yet another Confucian idea that attendance on parents was natural and filial, he commanded the record officials not to follow him when he daily visited his mother in the Inner Court.32\n\nIn 1679, the emperor's doubts about the contents of these records were revealed by his inquiry whether any personal inventions and prejudices had been added to them. The record officials replied that the records were to be examined jointly by the twenty-two members together and that none of them would record official memorials privately. This, however, still did not", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205170, "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": 126, "title": "RAS-1966", "content_text": "OLD BRITISH KOWLOON\n\n121\n\nunreliable information concerning land tenure in the ceded area received from the Chinese district authorities the British commissioners requested them to issue a proclamation calling on the proprietors and renters of land to surrender their title deeds for examination. This was done, and in the commissioners' words \"deeds of all kinds poured in\". On comparing these with the lists already furnished by the Chinese district magistrate little or no agreement existed. Moreover the commissioners considered that there was every reason to believe that the whole of the deeds were not in; particularly those of mortgage. An attempt to enquire into boundaries made it clear that the greater part of the inhabitants were squatters of longer or shorter periods who were consequently unwilling to give much information respecting their holdings. The largest group of deeds handed in for inspection pertained to these squatters, and the commissioners described them as:\n\nan extraordinary collection of sub-leases, mortgages, and unstamped documents, ... called white deeds. So numerous, complicated and unintelligible were these, and many of them so new in appearance, that the Commissioners concluded most of them had been manufactured for the occasion\".\n\nThere were many cross-claims of all kinds and after the most careful investigation they could make the commissioners came to the opinion that the actual rights of owners, lessees, mortgagees or cultivators could only be ascertained as the land was required for use, portion by portion.\n\nTen villages were named in the report. The houses in six of them were listed and valued. This was not considered necessary in the case of the other four which were situated in the inland portion of the peninsula and were not of immediate concern to government.\n\nThe population of Kowloon, then calculated at 5105 persons, was thus composed of diverse elements. This was recognised in the proclamation made by the Hong Kong Government on 24 March 1860 on first taking possession of Tsim Sha Tsui. It reads:\n\nBe it known to you that all the old inhabitants of this site, who are indeed orderly people, will be allowed to live there for the present and follow their various occupations as heretofore, but no new comers will be\n\n**\n\n+\n\n·", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205219, "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": 175, "title": "RAS-1966", "content_text": "NOTES AND QUERIES \n\n169 \n\nplant. In Hong Kong four general groups are recognised comprising about thirteen different varieties, all of which but one, the upland rice, need to grow in standing water.\n\nThe first crop of kuk ripens in mid-summer during the typhoon season of blue skies and huge white mountains of cumulus cloud. Sudden and devastating rain storms and periods of low pressure at this time may ruin a crop not yet ripe. Rice is a particularly difficult grain to grow as right up to the last few days before harvesting there is no hard grain in the heads but only a milky white fluid, which, unless it has a few days of very strong sunshine, will not harden into grain. Typhoon winds at this period can completely ruin a crop by flattening the standing grain into the padi water. However, assuming that all is well, the first crop is harvested from the water in which it grows.\n\nBeing harvested from wet fields the grain from this first crop is unsuitable for keeping in store for lengthy periods as it tends to mildew. This crop therefore sells at a lower value than the second crop, which is harvested in the Autumn.\n\nAs the water in the fields is no longer required after the second crop the fields are drained off, the rice left standing in the drying fields, ripens and turns into a grain that will keep in store for years if necessary. This crop fetches a higher price than the first crop.\n\nBy tying his rent return to kuk instead of to a fixed cash rent the landowner ensures that his return is commensurate with the local market price at the time of harvesting. Should bad weather make a poor harvest local prices for kuk rise in sympathy with shortages. If a glut of rice ensues then prices will fall in sympathy with the economy.\n\nRentals\n\nYield should be an important factor when considering tenant rentals, but figures based on statistics collected for use at arbitration board hearings, indicate a pattern which is against yield as a factor in deciding rents in some localities. As a corollary to a technical soil survey of arable lands carried out by Dr. C. J. Grant of the University of Hong Kong, the author made enquiries and collected statistics of prices paid by tenant farmers in those areas mentioned under the heading \"Soil Associations\".", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205227, "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": 183, "title": "RAS-1966", "content_text": "177\n\nGARCIA, A.\n\nGARD, Dr. R. A.\n\nGARTNER, J. GEORGE, T. J. B. -\n\nL\n\nGIBB, H. GIEDROYC, M. J. H.\n\nGIMSON, C, H, -\n\nGILES, R.\n\n+\n\nGLASS, Miss M. A. GLOVER, Mrs. J.\n\nGOLDNEY, Miss C. M. GOODRICH, Prof. L. C.\n\n-\n\nc/o South Kowloon Magistracy, Kowloon. c/o U.S. Consulate General, Garden Road, H.K.\n\n15 Guildford Lane, Melbourne, Australia. c/o Diplomatic Service Administration Office, King Charles St., London S.W.1, England,\n\n74 Kenilworth Avenue, London, S.W.19, England.\n\nc/o P.W.D. Hq., 4th Floor, Main Wing, Central Government Offices Building, H.K.\n\nc/o Crown Lands & Survey Office, P.W.D., H.K.\n\n14 Braga Circuit, Kowloon.\n\n\"Crossways\", 49 Christchurch Road, Sidcup, Kent, England.\n\nc/o H.K. & Shanghai Banking Corpn., H.K. 504 Kent Hall, Columbia University, New York 27, New York, U.S.A.\n\nGORDON, Mrs. Charles R. 118 Pokfulam Road, H.K.\n\nGORDON, K. H. A.\n\nJ\n\nRoom 601 Marina House, H.K.\n\nGORDON, The Hon. S. S.* - Messrs. Lowe, Bingham & Matthews, 22nd Floor, Prince's Building, H.K.\n\nGUADAGNINI, Dr. P. GUILLAUME, Baron P. de HADDOW, Dr. I. F. G. -\n\nHALE, Richard E. -\n\nVia Buon Compani, No. 16, Rome, Italy, Flat 5, Abermor Court, May Road, H.K. New Territories Health Office, North Kowloon Magistracy, Taipo Road, Kowloon. The Hong Kong & Shanghai Banking Corpn., P. O. Box 64, H.K,\n\nHALLWARD, Miss C. L. J. St. Stephens Girls' College, Lyttelton Road, H.K.\n\nHARDEN, Mrs. Guy T. Jr.* 15 Shek-O, H.K.\n\nHARRISON, Prof. B.\n\nT\n\nHAYDON, E. S.\n\nHAYES, J. W.\n\nHAYIM, E. J.* -\n\nHAYWARD, G. W.\n\nJ\n\nHEANEY, Robert S. HECHTEL, F. O. P. HENSMAN, Dr. Bertha\n\nHERRIES, M. A. R. -\n\nDept. of History, The University, H.K. The Supreme Court, H.K.\n\nc/o The Colonial Secretariat, H.K,\n\n41, Island Road, Deep Water Bay, H.K. White Mill End, 5 Granville Road, Sevenoaks, Kent, England.\n\nDeer Park, Greenwich, Conn., U.S.A.\n\n10 Branksome Towers, May Road, H.K.\n\n+\n\n-\n\nChung Chi College, Ma Liu Shui, N.T.\n\nc/o P. O. Box 70, H.K.\n\nd'HESTROY, Baron P. de G. Belgian Embassy, 1653 Calle Viamonte, Buenos Aires, Argentina.\n\nLife Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205259, "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": 21, "title": "RAS-1967", "content_text": "14\n\nPATRICIA MARSHALL\n\nhorses and hounds could not penetrate the shrub and the hunt club eventually gave up and was dissolved. Today local foxes face a greater peril; persistent hunting by illegal shooting and trapping. Each winter a number of young foxes, probably imported, are sold alive in the markets for food, despite Government's attempts to stop this trade.\n\nAnother mammal imported during the winter for food is the raccoon dog. It resembles the North American raccoon but in fact its nearest living relative is the domestic dog. It has never been recorded from Hong Kong but was common on the plains around Canton until at least 1914. In Russia it is encouraged and has been released in some areas to breed wild for fur. It is also useful as a destroyer of rats.\n\nIn Hong Kong this animal is often treated with extreme cruelty being confined in small cages, too small for it to stand or turn round, and may be kept for several days on food stalls before being killed and eaten. Until 1966 they were commonly seen in the markets of Hong Kong and Kowloon, particularly in Shanghai and Market streets. They now appear to be kept in backrooms and sold under the counter.\n\nA fairly abundant wild mammal in the Colony is the ferret-badger. It is a true badger, feeding on insects, earthworms, small rats and mice. Plate 4 shows the broken white markings on the head and back. Like the leopard cat, it is a retiring, nervous mammal prone to die of nervous shock in captivity, although it can be tamed if caught young.\n\nOtters were once common here but are now rare due to illegal hunting. Fishermen have always persecuted them, although the more informed are now realizing that otters in an area improve rather than harm the fishing. Research on the life history and feeding habits has shown that although otters eat fish, they eat only diseased fish. By controlling the numbers of the sick they prevent the spread of fish diseases and so are beneficial to the fish population.\n\nProtection by law of the otter (since 1938) has not been effective. If some otters were kept in a zoo or in the Botanical Gardens so that people may see how very charming and captivating they can be, a few of the poachers may be dissuaded from killing them.", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205260, "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": 22, "title": "RAS-1967", "content_text": "HONG KONG MAMMALS\n\n15\n\nThere are three local civets. The largest is the five-banded or large Indian civet Viverra zibetha, now very rare. The second is the seven-banded or small Indian civet Viverricula indica which is fairly common, like the third, the masked palm civet Paguma larvata.\n\nAll civets are protected by law but unfortunately the law is not enforced. They are all solitary, nocturnal, silent and agile hunters. They hunt rats and insect pests. They also eat wild fruit and berries. The masked palm civet, unlike the other two, spends much of its time in trees. It has no spots or stripes on its body except for a white blaze on its face. Unlike many small carnivores it prefers rats and insects to birds, and does not raid domestic chickens. The five- and seven-banded civets have hooped tails with five and seven hoops respectively. In both, the rest of the body is striped and spotted.\n\nThe seven-banded civet is the most carnivorous of the three. It is also the most sought after for eating, as the flesh is better than that of the other two.\n\nFive- and seven-banded civets are bred in India for their \"civet\", a secretion of the anal glands which can be collected at intervals with a special spoon. \"Civet\" has clinging properties and is used widely in the perfume industry. If annoyed the civet cat ejects this anal fluid, in the same way as its close relative the skunk. The masked palm civet also produces an anal secretion but its smell is extremely unpleasant.\n\nArtiodactyla\n\nThere are two resident members of the order Artiodactyla in Hong Kong, discounting domestic cattle, sheep, goats and pigs. The first is the wild boar and the second the muntjak or barking deer which were both once plentiful. Wild boar are now reduced to one or two families and possibly even these have now disappeared. The deer are reduced to small pockets in the New Territories and those on Hong Kong Island. They are all subject to illegal shooting and trapping. At $500 each on the black market even those on Hong Kong Island are not safe, particularly as the maximum fine for poaching (which has never yet been enforced), is $500. A $2,000 fine would be more realistic. Wire snares, bamboo spike traps and nets are used successfully wherever these deer are to be found. To arrest the poachers takes", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205314, "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": 76, "title": "RAS-1967", "content_text": "EXPANSION AND EXTENSION IN HAKKA SOCIETY\n\n69\n\nVillage. These two men were strikingly well-dressed and were seen walking the mountain paths in dark blue suits, white shirts, and neckties, protecting themselves from the sun with umbrellas. They did not spend much time in the village, but preferred the teahouse conversation in Sha Tin Market. Their main business at home seemed to be to supervise the rebuilding of their houses then in progress. Their appearance and behaviour evidently was a way to show off their status as noveaux riches and cosmopolites in this remote valley.\n\nIt is somewhat difficult to appreciate the economic situation of the men who are working in Britain. It is also difficult to obtain information as to the amount of money remitted back to the villages.37 Some restaurants are doing well. Others have less good business. I was told that the general salary for a Chinese restaurant worker in Britain was £9-10 a week.38 But certainly there are many variations. One low figure was supplied by a woman whose husband should earn ‘over' £10 a month which implies at least £13. However, one must be cautious in listing such figures; this woman was complaining that her husband only remitted a small amount of money once every three or four months, and clearly, she had little idea as to his real wages. The general idea is that money should be sent home every month.\n\nDisturbances in this rhythm seem mainly to stem from the fact that there is a good deal of gambling among New Territories Chinese residing in Britain. This was often openly admitted by the valley people, with a certain amount of bitterness from the older generation and as a matter-of-fact statement by the younger ones. Otherwise, restaurant workers seem to live a very frugal life in order to save money. The main investments of the savings seem to be in house construction in the home village and in flights home once every three or four years. For this purpose, there are special arrangements, and the cost of one single flight ranges between £75-120.39\n\nVIII\n\nI have earlier pointed out that in the process of extension, agricultural production came increasingly into the hands of the village women. Traditionally, women had been accustomed to working in the fields, and they were well prepared for the take-over resulting from increasing male absenteeism. However, emi-", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205320, "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": 82, "title": "RAS-1967", "content_text": "EXPANSION AND EXTENSION IN HAKKA SOCIETY\n\n75\n\nVaillant 1920, p. 85. Leaving this discussion open, there is still reason to assume that both the disturbances in Kwangtung and the Hakka expansion to the south were correlated with a search for new areas for resettlement.\n\n28 'A dreadful internecine strife, in which 150,000 at least, perished, took place between the Hakkas and Pún-téis in the south-western districts of the Canton province, from A.D. 1864 to 1866, and arms and even armed steamers, were procured from Hong Kong by both parties. Ball 1925, p. 282.\n\nA Hong Kong resident reports that the Peninsula of Kowloon presented for several days in August, 1862, the novel aspect of an animated battlefield, as the Punti inhabitants of the neighbouring villages were engaged in a bloody warfare with Hakka settlers at Tsimshatsui.\" Eitel 1895, p. 380. See also n. 27.\n\n29 \"Every year is marked unfortunately by an increasing influx of unattached and often undesirable characters from Chinese Territory, most Hakkas from the Wai Chau and Hing Ning District. It is impossible to keep track of the movements of these persons, and many of them are tempted by their opportunity of acquiring unlawful gains by means of robbery, kidnapping, 'White pigeon', and kindred offenses. It is hoped that these undesirable additions to the population will be considerably curtailed before long.\" New Territories Report 1917, p. J2.\n\n30 The quarry-men are nearly all Hakkas from Kweishin, who settle at the quarries until they have made some money and then return home.\" New Territories Report 1899-1912, p. 55.\n\n31 This type of extension might also have served as reconnaissance for a future settlement of a permanent kind. The following note from the New Territories could be interpreted in this direction:\n\nIn the 24th year of the reign of the Emperor Kwong Shu, which was 1897, there came to the Land of the Jumping Dragon a Hakka by the name of Kong Tai Kuen. Up to that time none but Tangs had lived there. Kong rented a house and became a tenant-farmer. He recommended two of his relations to come along also, but they stayed only three years and then returned to the Kong ancestral village at Li Long north of the Shum Chun river, while Kong Tai Kuen gave up farming in the Jumping Dragon Land and moved to Fan Ling, Ingrams 1952, p. 162.\n\n32 I use the word 'sojourner' in a freer sense than Paul Siu, to whom the term implies a stranger 'who spends many years of his lifetime in a foreign country without being assimilated by it;' Siu 1952, p. 34. My term signifies a person who temporarily lives geographically separated from the locality constituting his main focus of social interest.\n\n33 SCPH 1965; Hong Kong 1964, p. 30. Apart from going abroad, some young men from Plum Grove Village and Big Stream Village work as police constables in Sha Tin and Kowloon. One man from Grass Field Village works in a textile factory in Kwun Tong, New Kowloon,\n\n34 This is confirmed by other sources. For instance, the New Territories Report 1900 remarks upon the fact that 'Hakka women work as hard, if not harder, than their men,' (p. 269). An observant traveller noticed that in Mei Hsien in Kwangtung, the Hakka district where both people in Big Stream Village and Grass Field Village had their clan foci.\n\n'it seems to be mainly the women who do the hard work. They do not bind their feet. The women are strong and erect, though excessive toil begun too early in life may account in part for their tendency to be undersized... the women do all", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205330, "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": 92, "title": "RAS-1967", "content_text": "The China Coasters\n\n85\n\nwere very small, but had very powerful engines and steering gears. Only the high passenger and freight charges enabled them to run at a profit. One of the most important cargoes from the Upper Yangtse was tung oil, which was latterly carried in bulk. This oil was used in the manufacture of high quality paints and lacquers, and was so valuable that the privilege of cleaning out the cargo pumps after discharge was one of the most highly prized perquisites of the engine room staff. The Upper Yangtse was too dangerous for night navigation, so that the Gorge boats anchored each night at dusk, and set off again at dawn. Officers on these ships were paid a special bonus after a season on the Upper River, and also given local leave.\n\nBecause they operated in inland waters, the Yangtse riverboats were exempt from certain of the manning regulations which applied to deep sea British ships. Certificated masters and chief mates were always carried, but sometimes the second mates had no British qualifications, and were either White Russians or Chinese. During the inter-war years these White Russians were often former officers of the Imperial Russian Navy, and without exception were very capable and efficient. On the engine room side the chief and second engineers had British qualifications, but sometimes Chinese third engineers were employed,\n\nThe opium clipper tradition inherited by the 'China coasters' resulted in smart and well run ships, a credit to the owners and crews concerned. The pre-war 'China coasters' were probably the smartest ships in Britain's Merchant Navy, and their bright paintwork, gleaming brass work, and smart red-sashed quartermasters would have gladdened the heart of old Admiral Benbow. Their closest rivals under the Red Ensign were the coasters of the Straits Steamship Company which were based on Singapore, and which traded round Malaya and the East Indies. 'China coasters', apart from officers, had all Chinese crews, while the Straits coasters and their Dutch K.L.M. rivals had Malays on deck and Chinese down below, a good combination in pre-Sukarno days. Sailors and firemen sometimes spent a lifetime on one ship, and often the bosun and Number One Fireman would have started their careers on the same ship twenty-five years earlier. The Arab and Indian practice of the bosun and Number One being responsible for their department was followed on the China coast, and each department was very much a family and clan affair.", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205355, "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": 117, "title": "RAS-1967", "content_text": "110\n\nREV, MR. KRONE\n\nseveral times taking a cruise in his Tea-cup, the mountain was named after it “Poi-tou.' \n\n\"Poi-tou.\" Among the common people, however, the mountain is known by the name \"Shing-shan\", or holy mountain. The rough, barren, mountainous country I have described, has given birth to many superstitions and legends. Some of the huge stones on the hill sides are supposed to represent the tiger, the dragon, and the phoenix. The stones on some hills are said to have locomotive powers, and to pursue any adventurous traveller who attempts to mount their sides; other stones are said, when touched, to have the power of producing pains in the stomach, and others to emit white vapours from their surface. But these matters are of but little importance to us; of more interest are the caves which are found in some of the mountains. The most remarkable of these caves is near the market-place of U-shek-ngam, &, at the base of the mountain. For some centuries this cave has been used as a temple, and its aspect is so changed by the architecture and furniture which have been introduced, that one cannot get a good idea of its natural size and appearance.\n\nNatural History. Quadrumana, A number of small monkeys inhabit the island of Lintin; but this animal is not found in any other part of the district, though Chinese books relate that in former times they were found on 'Ng-tung, and most of the high mountains of the district.\n\nQuadrupeds, — The Chinese tiger, which seems to be a true tiger, is found about 'Ng-tung, and in the neighbourhood of most of the high mountains. It sometimes reaches a considerable size, weighing 200 catties, or 266lb. It feeds generally upon pigs and dogs, and the country people say it occasionally carries off a grass-cutter, but this seems doubtful. It is taken in traps, and is a great prize to its captor, as it will bring him in a sum of $150 to $200; for the bones are in great repute as a tonic medicine, and the flesh is eaten with the idea that the courage of the devourer is improved by the meal.\n\nMore than one species of deer, a fox, and a badger, have also been seen, and a large ant-eater -- the flesh of which is considered a delicacy, and is also supposed to possess medicinal powers. There are many snakes, and among them a large species of python, which sometimes grows to the length of twenty to twenty-four feet;", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205390, "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": 152, "title": "RAS-1967", "content_text": "SALT MANUFACTURE IN HONG KONG\n\n145\n\npond to evaporate to dryness. This will take 8 to 10 hours. The salt may crystalize out before the brine is completely dry; if it does not crystalize in the expected time, \"seeds\" of ordinary salt should be thrown into the pond to hasten the growth and sedimentation of the salt-crystals. Any excess of brine left is drained off or left to continue evaporating to dryness. The salt, left as a thin layer of white crystals on the bottom, is then scraped into piles and carried to the company for storage or for sale.\n\n(See Plates 8 and 9 for illustrations to this article)\n\nADDITIONAL NOTES\n\nSalt Production at Tai O\n\nThese figures are taken from the printed Administrative Reports of the District Officer, Southern District of the New Territories. Details are only available for the years 1910-1939, less 1926-27. The remarks in the right-hand column are direct \"quotes\" from the Reports.\n\n \n Year\n Production\n Price etc.\n \n \n 1910\n No figures\n Low, with an adverse effect on business of the salt pans; but not specified.\n \n \n 1911\n No figures\n A poor year, owing to the cheapness of salt.\n \n \n 1912\n No figures\n Salt pans proved a financial success.\n \n \n 1913\n Total export from all these salt pans was 600 tons.\n Typhoon of 17 August caused damage to the salt pans.\n \n \n 1914\n Now four salt pans working: almost 800 tons exported.\n Price fell from 80 to 70 cents per picul.\n \n\n* One picul = 1331/3 lbs\n\nTrade bad in the beginning of the year but improved considerably during the latter half. Average price 80 cents per picul.*", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205407, "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": 169, "title": "RAS-1967", "content_text": "162\n\nNOTES AND QUERIES\n\nApart from being an old landmark, the main interest of the present stone is that it bears the characters Kwan Tai Lo (# #). Sayer discusses (pages 90-92) the various meanings which have been attributed to this phrase at one time or another. Among them are suggestions that the name Kwan Tai Lo was the original Chinese name for Hong Kong Island (a small fishing village of this name was listed in the first Hong Kong Government Gazette of 15th May 1841; it was located at East Point near the present Daimaru Department Store); that the name was associated with the famous Admiral Kwan who fought the British in 1841; that the character 'Kwan' was an alliteration for the English word 'Queen'; and finally that the name is descriptive for a road which, like a petticoat girdle, encircles the island. As he says, the name \"has evoked endless speculation\". Another suggestion is that it was the personal name of a girl from the boat people who led the British round the island.\n\nII. LITTLE HONG KONG (**)\n\nThe Setting. With the exercise of a little imagination Little Hong Kong is still, in its outward appearance, the world of the Chinese peasant before 1841. Substitute rice fields for vegetable plots and chicken farms, clear away their associated structures and the modern buildings in the surrounding area, concentrate your attention on the groups of old structures that form the nuclei of the two old villages and you are back in one of the most beautiful valleys on old Hong Kong Island. It was up this valley that Sir George Staunton, the eminent sinologue and Third Commissioner in the Amherst Embassy to Peking in 1816, strolled from the Aberdeen anchorage the following year to visit the village — in so doing to give his name to Staunton Creek now, 150 years later, being reclaimed from the sea.4\n\nThe Southern Side of Hong Kong Island in 1841. When the British came in 1841 the population of Little Hong Kong was around 200 persons (the Census of 1856 gives 229). One of the visiting British officers at that time was impressed with the villages and the scenery. \"In general\", he wrote, \"the south side of Hong Kong Island is far more picturesque and less bleak than the north. The villages we saw, unlike the mat-huts in the harbour, are exceedingly neat in appearance with blue-tiled and white-walled houses\". The village inhabitants, too, were given a good charac-", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205440, "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": 202, "title": "RAS-1967", "content_text": "195\n\nHAYIM, E. J.*\n\nHAYWARD, G. W.\n\nHEANEY, Robert S. HECHTEL, F. O. P.\n\nHENSMAN, Dr. Bertha HERRIES, M. A. R.\n\n41, Island Road, Deep Water Bay, H.K. White Mill End, 5 Granville Road, Seven-oaks, Kent, England,\n\nDeer Park, Greenwich, Conn., USA. 10 Branksome Towers, May Road, H.K.\n\nChung Chi College, Ma Liu Shui, N.T. c/o P. O. Box 70, H.K.\n\nd'HESTROY, Baron P. de G. Belgian Embassy, 1653 Calle Viamonte, Buenos Aires, Argentina.\n\nHILL, D. A.\n\nHINDMARSH, R. H.\n\nHồ, Mrs. Hưng Chịu\n\nHO, Teh-Kuci\n\nHO, Tickon*\n\nHOCHSTADTER, Dr. Walter\n\nHOGAN, Sir M. Kt.\n\nHOLMAN, J. P.\n\nHOLMES, Hon, D. R.\n\nHONG, Sheng-Hwa\n\nHOPKINSON, Mrs. J. E.\n\nHORSTMANN, Mrs. C. HOTUNG, Eric Edward HOWARD, W. J.* HOWE, D. H.\n\nHOWE, Mrs. P. M.\n\nHOWNAM-MEEK, R. S. HOWORTH, J. F.\n\nHOYNINGEN-HUENE, Baron Ture von\n\nHSIA, Tung Pei\n\nHUI, Miss Wai-haan\n\nCIECD Engineering Consulting Group, P.O. Box 23, Taipei, Taiwan.\n\nRoom 606, Gloucester Building, H.K.\n\n11, Briar Avenue, First Floor, H.K.\n\nLake Side Building, 2nd Floor B, 259 Gloucester Road, H.K.\n\n50, Village Road, Ground Floor, Happy Valley, H.K.\n\n9, Cambridge Road, 1st Floor, Kowloon.\n\nChief Justice's Chambers, Supreme Court, H.K.\n\n15A Vivian Court, Mt. Kellett, Peak, H.K.\n\nCommerce and Industry Dept. Fire Brigade Bldg., H.K.\n\nc/o U.S. Consulate General, Garden Road, H.K.\n\n12, Mt. Nicholson Gap, H.K.\n\nPeninsula Court, Kowloon.\n\n10 Stanley Street, H.K.\n\nP. O. Box 282, H.K.\n\nD-1, \"On Lee\", 2 Mount Davis Road, Pokfulum, H.K.\n\nAs above.\n\nP. O. Box 70. H.K.\n\nc/o Leigh & Orange, Room 2015 Union House, H.K.\n\n9-A Stanley Beach Road, H.K.\n\n131B, Wanchai Building, 8th floor, 131 Wanchai Road, H.K.\n\nDept. of Chemistry, The University, Pokfulum, H.K.\n\n* Life Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1967.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/0c488p70g", "rank": 0 }, { "id": 205490, "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-1968", "page_number": 32, "title": "RAS-1968", "content_text": "CHINESE RELIGION AND RURAL COHESION\n\nSectarian Religion and the Rural Area\n\n27\n\nSome of the organizations referred to as sects in the literature were in fact religions in their own right. Their ideas were taken from both Buddhism and Taoism certainly, and they also used cosmological notions accepted by the State and the more scholarly members of society; but they often combined such elements in a way forming a distinct ideology of their own. Many were strongly messianic, looked forward to a millenium, and sometimes had secular, even political aims, connected with their ultimate religious goals.\n\nThe literature on such organizations suggests they had a regional distribution, although the evidence is not entirely clear because various names were used by one and the same body at different times or in different places, and some of them themselves ramified into sects.\n\nSpeaking generally, they appear to have been most active in the poorer parts of the rural area especially in regions with large dislocated populations. Szechuan was birth-place to several and was not only an area of scattered settlement but the land of much of the province was poor (perhaps a factor contributing to absence of nucleated settlement). They also operated a great deal in Anhwei, and on the borders of Honan, Shantung and Hopei. Exile appears sometimes to have been a factor in their extension to new areas. Some groups I studied in Singapore in the 1950's were brought down to village areas in Kwangtung, Kwangsi and Fukien leaders exiled from Honan in the mid-nineteenth century.\n\nBut when trying to visualize their operations at the rural level one realizes how thin information in the literature is on their activities in relation to communities of different type and size. Where were their lodges, what did they look like? Were their bases in villages, towns or the open country-side? If one of the more militant, the Nien, said to be an off-shoot of the White Lotus is any example, it appears they might change their base. At one phase in its development it operated from nests in the mountains and at another based itself on earthwall communities in Anhwei for strategic reasons.34 The Nien, however, might in fact have been a secret society type organization and not a religious sect. I will return to the question of secret societies presently.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205497, "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-1968", "page_number": 39, "title": "RAS-1968", "content_text": "34\n\nMARJORIE TOPLEY\n\nUnder what circumstances might sects expand and include numbers of the ordinary peasantry? Did they ever include members of the local gentry or enjoy support of a whole village? The Nien is said to have recruited whole communities when getting ready to rebel.43 De Groot notes that when all villagers were members of a sect a piece of white cloth was used by the village as a mark of distinction.44\n\nRebellions and local disturbances initiated by sects appear to have taken place when economic conditions in the countryside worsened and local officials were at their most oppressive. Some sects clearly aimed mainly at the poor. One I know provided charms which when eaten were supposed to have overcome hunger for several months. In times of extreme poverty and oppression the organization of villages might have been weakened. The interests of village leaders and ordinary peasants might draw closer to each other in such conditions and also to those of the dislocated peasantry.\n\nThe objects of most religious rebellions was not to change the social order but purge the government of unvirtuous elements and sometimes change the ruling dynasty. Local village leaders in times of stress might also have desired this object. It seems that some organizations even attracted leaders of large mono-lineage villages. In times of disaster it must have been difficult to maintain a strong lineage organization to support the ancestral hall association with wealth. And other villages seeing their powerful landlords weakened might have taken advantage of the situation to resist their control. The Nien and the Eight Diagrams Sect are both said to have aided villages in inter-village fights (ultimately increasing their dominance over the villages concerned).45 The Eight Diagrams sect is said in fact to have risen as a result of antagonisms among village communities. Leaders of large lineage villages were made leaders of some organizations.46\n\nOne Nien head is said to have been leader of a \"clan\" composed of a thousand families, allying his village with more than ten others (his exact \"leadership\" status in the kin-group is not very clear, however).47 But the Nien was careful to preserve village leaders in its organization and this brought its own problems of expansion. The interests of various communities and local village heads inhibited the build up of centralized control over large areas by the Nien.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205498, "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-1968", "page_number": 40, "title": "RAS-1968", "content_text": "CHINESE RELIGION AND RURAL COHESION\n\n35\n\nAlthough religious sects are said to have been involved at times in political rebellion, one wonders how efficient they were in military operations. They certainly encouraged excessive bravery. Members of the White Lotus were said to be morbidly unafraid of death, but this would not necessarily make for efficiency, of course.4 Presumably, in selecting leaders for military manoeuvres, less emphasis would have to be placed on religious qualifications—“degrees”—and more on war-like skills. This might sometimes have led to rivalry within the sect; the type of person attracted by sectarian ideology and religious skills would not necessarily be an efficient military leader (unless he were himself a retired military leader), and might have to take a back-seat. A strong ideology, although knitting people together, encouraging bravery and sanctioning militant action, might bring its own problems for military success. The records I have seen show there were sometimes conflicts over ideological interpretations: the “work” to be undertaken by a sect at a particular time. Some local leaders planning rebellion in the name of Heaven were declared unorthodox by others, and the action was not supported by all divisions of the sect.\n\nThe Nien was certainly militarily successful for parts of its career, but little evidence is given that it was in fact a sect: an organization with an ideology and rituals. Although it is said to be an offshoot of the White Lotus, there is no information on religious meetings or ritual materials. It may be that the Nien was in fact a secret society rather than a sect: an organization using religious elements to support an ultimate secular aim rather than one taking up a secular cause to support an aim ultimately religious.49\n\nSecret Societies\n\nSecret societies have a form of organization which might have been more efficient, or less inefficient, for rebellious purposes than the majority of religious sects. The group usually known in English as Triad societies, which have a similar form of organization and ritual, and were strong in Fukien and Kwangtung, had in the nineteenth century, rebellion as their major goal; their motto was “Overthrow Ch'ing, restore Ming”. Religion appears to have always been confined largely to their rituals of initiation, and a", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205505, "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-1968", "page_number": 47, "title": "RAS-1968", "content_text": "42\n\nMARJORIE TOPLEY\n\n28 Information on the Shuntê anti-marriage movement is scattered and unsystematic, but for brief information on it and also its connexion with religion see J. Dyer Ball, Things Chinese: or Notes Connected with China, 5th ed. rev. E. Chalmers Werner (Shanghai, Kelly & Walsh, 1925) section on marriage, pp. 367-76; p. 375.\n\n29 See C. K. Yang, Religion in Chinese Society: a Study of Contemporary Social Functions of Religion and Some of their Historical Factors (Berkeley, University of California Press, 1961) chap. XII.\n\n30 Ibid., p. 333.\n\n31 Cf. John Blofeld, The Jewel in the Lotus: an Outline of Present Day Buddhism in China (London, The Buddhist Society, 1948) p. 58.\n\n32 The Religion of the Void was brought to Singapore from China and specialises in cure of drug addiction. On this religion see Hsü Yün-tsiao, \"The Religion of the Void”, Journal of the South Seas Society, Vol. X, Pt. 2 (No. 20) (in Chinese). English version in same issue, tr. Chiang Liu. In Hong Kong the Green Pine Religion aims to cure disease.\n\n33 The most factually detailed work on sects is by J. J. M. de Groot, Sectarianism and Religious Persecution in China: A Page in the History of Religions, 2 Vols. (Amsterdam, Johannes Müller, 1903-4), reprinted by Literature House, Ltd., Taipei, Taiwan, 1963). For discussion of alternative names of sects and evidence of sectarian connexions through names, see my \"The Great Way of Former Heaven: a group of Chinese secret religious sects\", Bulletin of the School of Oriental and African Studies, University of London, Vol. XXVI, Pt. 2, 1963, pp. 362-392, at pp. 384-6.\n\n34 See Chiang Siang Tseh, The Nien Rebellion (Seattle, University of Washington Press, 1954). The preface by Renville Lund contains reference to White Lotus connexions.\n\n35 Op. cit., vol. 1, p. 210. George Miles writing of the Yao-ch'ih sect (my evidence shows it to be an off-shoot of Hsien-t'ien Ta Tao) states that members had vegetarian halls but he says they were usually in isolated villages where men and women were found in constant residence. See his \"Vegetarian Sects\", in The Chinese Recorder, Vol. XXXIII, No. 1, 1902, Pp. 1-10.\n\n36 See Sidney D. Gamble, Ting Hsien, a North China Rural Community (New York, Institute of Pacific Relations, 1954) p. 414.\n\n37 Belonging to Lo Chiao (Lo Religion)—a sect named after one of its important early patriarchs (and related to Hsien-t'ien Ta Tao), described by Suzuki Chusei in \"Rakyo ni Tsuite\", Tōyō Bunka Kenkyujo Kiyō (Tokyo), No. 1, 1943, pp. 441-501.\n\n38 Gamble, op. cit.\n\n39 See de Groot, op. cit., vol. 1, pp. 231-241 on funeral rites of the Lung hua sect.\n\n40 Gamble, op. cit.\n\n41 See for example Hsiao, op. cit., p. 231f, and p. 233.\n\n42 Yang, op. cit., p. 226.\n\n43 Chiang, op. cit., p. 37.\n\nDe Groot, op. cit., vol. 2, p. 308.\n\n45 According to Chiang the Nien emerged as community defence groups.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205506, "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-1968", "page_number": 48, "title": "RAS-1968", "content_text": "CHINESE RELIGION AND RURAL COHESION\n\n43\n\n46 Chiang, ibid., p. 17.\n\n47 Ibid., pp. 45-47.\n\n48 Hsiao, op. cit., p. 233.\n\n49 The White Lotus certainly appears to have been a sect, or rather the name taken by certain sects of Hsien-t'ien Ta Tao at times when they engaged in militant activities, rather than a secret society. See \"The Great Way... op. cit., p. 386ff for evidence connecting the White Lotus with Hsien-tien sects.\n\n50 See for example G. Schlegel, Thian Ti Hwui, The Hung League or Heaven-Earth-League (Batavia, Lange & Co., 1866).\n\n51 Freedman, Lineage Organization, ..., op. cit., p. 121.\n\n52 It might be noted here, and also in respect of the discussion on p. 35 on religious qualifications and military efficiency that some Hsien-t'ien sects were organized into what they termed Yin and Yang affairs. The nature of these \"affairs\" is somewhat obscure but sects often changed names when performing activities under one or other of these terms, this being one reason for the multiplication of sect names (see \"The Great Way.. op. cit., p. 378 and p. 384). The introduction of such divisions may have been an attempt by sects to organize themselves for practical affairs, including rebellion, as well as religious matters. Yin \"affairs\" might perhaps have dealt with esoteric religious matters (Yin dark, obscure) and Yang with secular matters, and perhaps they had more practical men to organise them. It is interesting to note that the main organisers listed by De Korne for T'ung-shan She in his The Fellowship of Goodness (T'ung Shan She): a study of contemporary Chinese religion (Grand Rapids, Mich., private publication, 1941, mimeo) does not include the patriarch himself who is hardly mentioned by him. Organisers were all practical men of affairs. The man given by De Korne as main organiser appears, in fact, on records of this sect (which is actually an off-shoot of Hsien-t'ien Ta Tao) in Singapore, as only one of the five top-ranking administrators. It may well be then that in seeking to engage in practical affairs (T'ung-shan She was involved in political machinations in this century although not actual rebellion) the religious leaders were sometimes kept in the background and other kinds of persons were in de facto charge.\n\n53 Hsiao, op. cit., p. 309.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205525, "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-1968", "page_number": 67, "title": "RAS-1968", "content_text": "62\n\nH. A. RYDINGS\n\nfor them being devoted to publishing the quarterly catalogues.\" We may doubt whether these proposals, which were not attempted, would have worked in practice without some form of compulsion such as operates in the case of copyright deposit libraries; but it is interesting to find this suggestion of a centralised cataloguing agency at this early date, even if with different motives and to serve different purposes from those of the present day organizations of this kind.\n\nBy the end of 1867, as already noted, there had been a further decline in the membership of the Victoria Library, so that it was inevitable that some changes in its organization should be made. To decide what form these should take, a special general meeting of the subscribers was called for 4.00 p.m. on 18th December. The China Mail noted that this had unfortunately been timed to start one hour before a rowing match between English and Scottish \"fours\" organized by the Victoria Regatta Club, and feared that the attendance at the library meeting might suffer accordingly. However, in the event over a dozen of the 43 members turned up. The report of the meeting is contained in the China Mail of December 18th (the Mail was an evening paper even then). The Treasurer, Mr. Mitchell, stated that the income from subscriptions had fallen to about $1,000, whereas expenses were over $1,300 a year. He went on to inform subscribers of an offer from the Club Lusitano to provide a room in the new Club at a rent of $15 a month, no extras for light or coal, and free access to the Library for members when the Club premises were open. This seemed a most liberal offer, but was apparently made in the hope of encouraging members of the Library to join the Club also. If this offer, the best which had been made, were not accepted, Mr. Mitchell said he would recommend that the Library should be handed over to the proposed new City Hall. He concluded by proposing acceptance of the offer of the Club Lusitano for one year in the first instance. After some discussion the proposal was accepted unanimously.\n\nThe China Mail in a leading article on the following day applauded this decision, and paid tribute to Messrs. Mitchell, White, Smith and Crawford, who had formed the nucleus of working members whose efforts had kept the Victoria Library going. The Mail took the opportunity to repeat the suggestion it had", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205533, "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-1968", "page_number": 75, "title": "RAS-1968", "content_text": "70\n\nW. SCHOFIELD\n\ngranite quarrying was in progress. The characters probably are the trade-marks of the sub-contractors to whom the quarry owner assigned the different boulders for cutting up.\n\nThere were many other 'inscriptions' on and near the No. 1 inscription, but they were all written with ink and brush, not carved, and some were in poetry, but none were recorded by the writer. They were usually patriotic reflections on the fall of the Sung dynasty.\n\nPottery, etc. found on the site\n\nThis falls into three groups:\n\n1. Surface finds on the hill, and three objects found in shallow diggings.\n\n2. Finds from the south-east of the hill, on the beach.\n\n3. Finds, mostly small fragments, from a cutting made through the southern end of the earthwork, apparently by a Government department.\n\n1. Two small pieces of pre- or proto-historic pottery were found. One bore the familiar mat pattern found on most of the hard pre-Han ware in Hong Kong; the other, a thick fragment with a very tough pinkish body, was full of quartz grains: one side seems to have a few grooves and shallow pittings. The material of the body is probably local, and there is no slip or coating.\n\nIn a small pit dug for a seedling pine, 20 metres north-west of the rock bearing inscription 1, and 12 metres below the level of its summit, was found a much rusted piece of iron, use uncertain.\n\nTwo pottery fragments came from depths of 30 cm. in small cuttings on the west side of the hill: a gray unglazed curving piece like the edge of a candlestick foot, and part of the lip of a thin stoneware bowl with fine pinkish-buff body and gray slip covering the inner surface, but extending less than 1 cm. down the outer: its date could be as early as the T'ang dynasty.\n\nOther surface finds on the hill include two fragments of modern burial jars known as 'Kam T'ap'; two much weathered and probably old pieces of the same kind; a sherd from the edge of a greyish-white porcelain bowl with black floral painting under the glaze of the outer surface, not earlier than Ming; a piece of a large cooking utensil with blackish-brown slip and incised ornament.\n\nPage 75\n\nPage 76", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205534, "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-1968", "page_number": 76, "title": "RAS-1968", "content_text": "FURTHER NOTES ON THE SUNG WONG T'OI\n\n71\n\nment outside, possibly T'ang; two fragments of stoneware bowls with pale blue glaze, much weathered and probably old; and two thick stoneware bowl bases roughly hollowed out below, with their yellow glaze decayed, probably of Sung date; one of them was apparently not glazed so far down as the base. Lastly there is one fragment of the neck of a large stoneware jar, wheel-turned, the external diameter of which was 37 cm. at the mouth, and internal 35 cm.; it shows no sign of slip or glaze, and seems to be of Six Dynasties date.\n\n2. Pottery from the beach. A group of 21 bowl bases and sherds were collected from the boulder-strewn beach at the south-east foot of the hill. All but two were submitted to the British Museum for determination of the probable dates of manufacture, with the following results:\n\nT'ang dynasty; broken bowl glazed olive-green, with 17-tooth comb mark.\n\nProbably T'ang: two bowl bases, one with 10-tooth comb marks.\n\nProbably Sung: three bowl bases and two sherds, without incised ornament.\n\nProbably Southern Sung: two bowl bases and one sherd with shallow incised grooves on the outside.\n\nAll the above bowl bases are unglazed below a line part way down their outsides, and are hollowed out with a tool that left a helical mark within the footrim.\n\nSouthern Sung or Yuan: three bowl bases of 13th century date, two with white porcellanous bodies and white glaze, and one with pale buff body and creamy glaze: their unglazed bases are flat with very low footrims. Each of the first two has incised ornament, one an underglaze wave pattern within the bowl, the other a lotus petal pattern on the outside with raised outlines. The third shows signs of wear on a beach, which are seen on no other specimen. This specimen was overlooked and not submitted to the Museum, but has a strong resemblance to the two others in its style and appearance. These three pieces are broken across their bases in such a way that outline tracings of the base in section could be made. Figures 1, 2 and 3 below", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205535, "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-1968", "page_number": 77, "title": "RAS-1968", "content_text": "72\n\nW. SCHOFIELD\n\nare the outlines so traced: they are numbered to correspond with the order in which they are described.\n\nThe remaining items from this group are:-\n\nFig. 1\n\nFig. 2\n\nFig. 3\n\nProbably Yuan: piece of the shoulder of a jar with the base of a handle; glazed gray, roughly made.\n\nProbably early Ming, 14th to 15th century; two sherds with worn opalescent blue and white glaze, each of them part of the rounded lips of thick bowls.\n\nMing, 16th century: three pieces, a bowl, a sherd, and a plate, with blue underglaze designs.\n\n19th century: small broken porcelain wine cup, light blue glaze. This piece could well date back to the days of quarrying on the hill: it looks newer and less worn than any other piece, and was not submitted to the Museum.\n\n3. Pottery fragments from the exposed surface of a cutting through the south end of the earthwork, where it faces east.\n\nThese fragments, numbering 13, were also submitted to the British Museum experts, who reported as follows:\n\n'We are agreed that these are of Six Dynasties and T'ang Dynasty date. The sherd with the impressed designs is not parallel with those found on Lamma Island,* and\n\nThe reference is to Father Finn's discoveries pre-war. See Archaeological Finds on Lamma Island (*) near Hong Kong, Ricci Publications, Ricci Hall, University of Hong Kong, 1958 reprinted from The Hong Kong Naturalist between 1933-36 and edited by T. F. Ryan, S.J.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205593, "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-1968", "page_number": 135, "title": "RAS-1968", "content_text": "130 \n\nJ. NACKEN \n\nCongee. As they pass your door you have your choice. Here comes the first, crying Mai 'chü 'hüt 'chuk:* the next, Mai' yü *shang 'chuck,† etc. You may have pigs' blood congee, fish congee, mulberry-root flavoured congee, or barley, or kidney or pork and a variety of other congees. \n\nI may be allowed to here remark that all street cries are also heard on the water. When you see a man paddling his own canoe among the Chinese shipping, you may know that the articles he has for sale are the same as these sold on shore. As these hawkers do not come within the regulation which is in force on shore, I cannot say how many there may be. They simply have a small boat license; their lungs are so good that I hear their cries pretty distinctly in my house up the hill, and they assist their cousins on shore to swell the number of cries considerably. Some of these are of bad character; they will paddle out to the foreign shipping, having concealed bottles of samshoo under their heaps of sugar-cane or pine-apples. They bargain with the sailors and will steal if opportunity offers. \n\nThe second batch of hawkers who have articles of food for sale go out in the hours that precede the two principal Chinese meals at 9 a.m. and 5 p.m. There are firstly the sellers of vegetables. In spring they sell celery, coarse greens, water cresses, salad, spinage, and bean sprouts. In summer; pumpkins, squash, cucumbers, egg plant, popaga‡, lotus root§, bamboo sprouts, many kinds of beans, etc. In autumn: caraway plant, pepper, potatoes, taro, various cabbages etc.; and in winter: mustard plants, white greens, colewort, parsley, onions, garlic, scallion, etc. \n\nMai tau' fu' is a cry heard very frequently. This bean curd is often the only \"sung\" on the table. It is made of bean flour, prepared with salt, gypsum, and water, then pressed between two boards, and sold in little square pieces at one cash each. \n\n* ⭑## [The diacritical marks in the text are difficult to read from \n\nthe microfilm, Ed.] \n\n广费魚生粥 \n\n+ *** \n\n$ # This is a very good vegetable, which is not yet found, as far as \n\nI know, on European tables. This root, after being dried and powdered, forms the well-known arrow-root, \n\n|| 費荳腐 \n\n, ie, whatever is on the table besides the rice. \n\nPage 135\n\nPage 136", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205602, "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-1968", "page_number": 144, "title": "RAS-1968", "content_text": "NOTES AND QUERIES\n\n139\n\nBuddha Maitreya: \"The Buddha to Come\", will appear, and the catastrophe can be avoided if men help him to set the world to rights.\n\nIII. THE CHINESE GOVERNMENT AND THE SECTS\n\nEsoteric sects were regarded with the greatest suspicion in traditional times. They clothed much of their religious activity in secrecy; men and women met together for worship in their halls, even sometimes residing in the same premises (although in separate apartments); leaders did not wear clerical dress, they sometimes lived in their own homes and were not easily recognised as sectarians, and therefore could not be controlled like Buddhist monks; and such men wrote their own sutras. All these things were considered highly unorthodox.\n\nBut worse still, organizations of the group to which the Hsien-t'ien sect belongs believed strongly in a millenium. When Maitreya appears, it was believed, he will attempt to set things right by organizing (with man's help) an ideal form of government and preventing the spread of distorted doctrines and the catastrophes they lead to. During the last century the sects were under the control of patriarchs and it was commonly believed by members that Maitreya, when he appeared, would be incarnate in the body of one of these leaders (such men engaged in special religious practices similar to those of tantric Buddhism, to “absorb” Buddhas of their choice and take on their powers). When undertaking work for the millenium the sects took special secret names, one being, significantly, the White Lotus (from the symbol associated with Maitreya Buddha).\n\nWhen the State, in the nineteenth century, heightened its campaigns to stamp out sects, it was particularly those of the Hsien-t'ien group which took its attention. Marjorie Topley has been able to examine the patriarchal records of several of these sects for the period, and they tell a violent tale: many of their top leaders were, at this time, banished, imprisoned or executed, often after torture. The campaign against the sects has continued into this century and in the 1950's mainland newspapers carried news of further punishment for sectarians for their interpretation of local floods and other natural disasters as signs of the distortion of Truth and bad leadership of the country.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205611, "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-1968", "page_number": 153, "title": "RAS-1968", "content_text": "148\n\nNOTES AND QUERIES\n\nvillage to visit the KAM HA CHING SHE to be given a bowl of rice and other food. This is supposed to \"help make them stronger and more diligent\". (The sects hold masses at which cooked rice is used and which, in Singapore, is certainly handed out to the poor of the area round a vegetarian hall after the service. It may be that the rice handed out in this case is similarly treated to religious rituals and that it is this which gives it its ability to make students \"strong\" and \"diligent\").\n\nIt is also reported that leaders of the Village Affairs Office of Ngau Chi Wan village are invited to dinner on the 15th day of the 1st lunar month, no doubt to keep up friendly relations between close neighbours.\n\nThe vegetarian halls certainly went to great effort to entertain members of the Society on our visit. Each hall provided us with plentiful, and extremely tasty, vegetarian snacks, fruit, cold drinks and Chinese tea. We would like to record our gratitude to them for their generosity. We would also like to record our gratitude to those in charge of the halls for permitting this visit and in letting us wander at will, and to the spiritual advisor of the inmates and to other male members of the sect who came along to answer our many questions; also to Mr. Tsang Sum of the Secretariat for Chinese Affairs, Hong Kong Government for much assistance with the visit.\n\nSOME WORKS OF REFERENCE\n\n1. The most comprehensive work on sects in general in the nineteenth century and of campaigns against them is J. J. M. de Groot's Sectarianism and Religious Persecution in China: a Page in the History of Religions (Amsterdam, Johannes Muller, 1903-4) 2 Vols. It has now been reprinted (legally!) by Literature House Ltd., Taipei, Taiwan, 1963. Many of the sects he mentions are members of the Hsien-tien group. For evidence of this, see:\n\n2. Marjorie Topley, \"The Great Way of Former Heaven: a group of Chinese secret Religious Sects\", in Bulletin of the School of Oriental and African Studies, University of London, Vol. XXVI, Pt. 2 1963, pp. 362-392. \"Great Way\" ideology is described in more detail in this article, and also the system of ranks and appointments used by several of the sects. The evidence for linking these sects with the well-known White Lotus organization is also discussed.\n\n3. Further details of several sects of the group are provided in articles appearing in the Chinese Recorder. See for example:\n\nJ. Edkins, \"Religious Sects in North China\", Vol. XVII, 1886. D. H. Porter, \"Secret Sects in Shangtung\", Vol. XVII, 1886. George Miles, \"Vegetarian Sects\", Vol. XXXIII, No. 1, 1902. The relationship among the sects discussed was not however known to these writers at the time.\n\nHong Kong, 1968\n\nMARJORIE TOPLEY and JAMES HAYES", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205630, "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-1968", "page_number": 172, "title": "RAS-1968", "content_text": "NOTES AND QUERIES\n\n167\n\noutside, usually at night. I remember the guns being let off and the drums being beaten on one occasion to scare off a band of pirates.\n\nFor Tung Chung place names see A Gazetteer of Place Names in Hong Kong, Kowloon and the New Territories (Hong Kong, Government Printer, 1960) pp. 75-77. For information on Tung Chung see Robert G. Groves and Kenneth R. Walker \"Rice Farming in Hong Kong\" an illustrated article with both black and white and colour photographs at pp. 751-763 of The Geographical Magazine January, 1967 and the brief article \"Economic Life and the Family\" by Ronald Ng in (edited by M. Topley) Aspects of Social Organisation in the New Territories published by the Hong Kong Branch of the Royal Asiatic Society, Hong Kong 1965. Hong Kong 1968.\n\nJAMES HAYES", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205640, "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-1968", "page_number": 182, "title": "RAS-1968", "content_text": "BOOK REVIEWS\n\n177\n\ndocumented account of the cut-and-thrust rivalry of the two Hong Kong firms. With the publication of Dr. Le Fevour's thesis* and the recent acceptance of the principle of scholarly access to the records of Jardine Matheson at Cambridge University, we may expect further dissection of this remarkable commercial network. However, one may reasonably doubt whether the account of the working of this system of finance and trade with Shanghai and Hong Kong as the nuclei and the Treaty Ports as the other vital constituents, will be written for a long time. Until it is, the economic history of Hong Kong cannot be studied.\n\nButterfield and Swire's history, of course, does illustrate some of the principal developments which brought this system to its peak: the hemispheric swing of the firm's trading interests from America to the East (including Australia, about which this study could have been more informative -- apparently no reference was made to the history of the White Star Line published in 1964); the ultimate giving-up of trading activities to concentrate on agency services. The career of John Samuel Swire, too, in its insistence on business honour and rectitude, virtues of the Liverpool business man of the last century, which may strike the present day historian as unctuous, also illustrates crucial changes in business attitudes when we compare the original Taipans with their successors. The Senior was, I venture to think, not untypical in his scruples.\n\nIt is precisely because this is an illuminating study of the character of the business man in relation to his partners, clients and rivals which makes it an important contribution to the study of business history.\n\nUniversity of Hong Kong.\n\nALAN BIRCH\n\n* Western Enterprise in China, 1842-95, to be published shortly as a Harvard Research Monograph.\n\nBOOKS RECEIVED\n\nThe Council acknowledges with thanks books received from various publishers during the year, and in particular from the Hong Kong University Press and Oxford in Asia. A list for 1967-1968 will appear in the next issue of the Journal.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205648, "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-1968", "page_number": 190, "title": "RAS-1968", "content_text": "THE LIBRARY\n\n185\n\nFIRTH, Raymond.\n\nMalay fishermen: their peasant economy. Issued in cooperation with the Royal Institute of International Affairs and the Institute of Pacific Relations. London, Kegan Paul, 1946. (International library of sociology and social reconstruction)\n\nFITZGERALD, C. P.\n\nChina: a short cultural history. 3rd ed. London, Cresset P., 1961.\n\nFONG, Siué-fong.\n\nFables. Pekin, Éditions en Langues Étrangères, 1955.\n\nFORTUNE, Robert.\n\nThree years' wanderings in the northern provinces of China ... Shanghai, University Press, 1935.\n\nFREEDMAN, Maurice.\n\nChinese lineage and society: Fukien and Kwangtung, London, Athlone P., 1966. (London School of Economics. Monographs on social anthropology, no. 33)\n\nFREEDMAN, Maurice.\n\nLineage organization in southeastern China. London, Athlone P., 1958. (London School of Economics. Monographs on social anthropology, no. 18)\n\nFRODSHAM, J. D.\n\nThe murmuring stream: the life and works of the Chinese nature poet Hsieh Ling-yün (385-433), Duke of K'ang-Lo. Kuala Lumpur, Univ. of Malaya P., 1967. 2 vols.\n\nGARNER, Sir Harry.\n\nOriental blue and white. 2nd ed. London, Faber, 1964.\n\nGARVEN, H. S. D.\n\nWild flowers of North China and South Manchuria. Peiping, Peking Natural History Bulletin, 1937.\n\nGEOFFROY-DECHAUME, François.\n\nChina looks at the world: reflections for a dialogue. Eight letters to T'ang-lin, tr. from the French by Jean Stewart. London, Faber, 1967.\n\nGILBERT, Rodney.\n\nWhat's wrong with China. London, Murray, 1926.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 205763, "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": 69, "title": "RAS-1969", "content_text": "MILITIA. MARKET AND LINEAGE\n\n63\n\n61 Ibid., p. 154.\n\n62 Ibid., p. 159.\n\n63 Liu Wan-kuk, of Sheung Shui, later described the inaugural meeting and its consequences in the following terms. \"On the 1st of the 3rd moon (10th April), the Un Long Division made a great show of force, and stated in a most peremptory manner that if we refused to join in the resistance of the British, thousands of men from the Un Long Division with arms would proceed to level to the ground the villages belonging to the Liu, Tang and Pang families. The Sheung U Division was therefore compelled on the 3rd day (12th April) to request the Hau, Liu, Pang, Tang, Man clans to meet in the temple dedicated to a former Governor of Kwang Tung province. There it was decided to raise a small public subscription.... It was also decided that the various villages in our Division should have their trainbands (or militia) in readiness so that we should not be....powerless to check disorder. Our Division was the victim of circumstances.... Our trainband (or militia) was intended solely for the protection of the old and young in our Division.\" Translation of a statement made to the Colonial Secretary of Hong Kong, 26th April 1899, Papers. Despatches..., op. cit., p. 74. Here and subsequently, the spelling of place names and parenthetical remarks are those of the original translator. Remarks in brackets are my own.\n\n64 Correspondence ..., op. cit., p. 226. Jingals are \"long tapering guns, six to fourteen feet in length, borne on the shoulders of two men and fired by a third. They have a stand, or tripod, reminding one of a telescope being less liable to burst than cannon, they form the most effective gun the Chinese possess.\" J. Dyer Ball, Things Chinese, London, 1904 edition, p. 44.\n\nPage 13\n\nCorrespondence\n\n65 Stewart Lockhart described the flag as follows: \"the flag has a red border and a white centre, on which are seven Chinese characters meaning: Train band sanctioned by the Government: -Tai Kai (village), surname Man.' The village referred to.... is also known by the name of Tai Hang\n\n, op. cit., p. 180. The militia were so martial in appearance and conduct that the British at first thought they were regulars. The Viceroy commented: \"the Governor of Hong Kong suspected that they were regular troops from the fact that they had guns, cannon, and uniforms. He was not aware that the villagers of Kwangtung, in their constant fights with each other, are always erecting forts, and use guns and cannon, and wear uniforms. This is a matter of common notoriety.\" Ibid., p. 304.\n\n66 Ibid., pp. 188ff. These and similar letters were found in the T'ai Ping Kung Kuk at Yuen Long. A proclamation issued by the Council of the Yuen Long Division was also discovered. It supports Liu Wan-kuk's claim that coercion was a feature of the resistance movement:\n\n\"The English barbarians are about to enter our territory, and ruin will come upon our villages and hamlets, All we villagers must enthusiastically come forward to offer armed resistance and act in unison. When the drum sounds to the fight, we must all respond to the call for assistance. Should anyone hesitate to take part or hinder or obstruct our military plans he will most certainly be severely punished, and no leniency will be shown. This is issued as a forewarning.\" Ibid.\n\n67 Ibid., p. 171.\n\n68 Papers\n\n69 Ibid.\n\nDespatches\n\n, op. cit., p. 66.\n\nop. cit., p. 166.\n\n70 Correspondence", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205771, "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": 77, "title": "RAS-1969", "content_text": "TUNG KWU ISLAND\n\n71\n\nit was chipped on each edge to take a rope or rattan band, indicating later use as either a net-sinker or a hammer; perhaps both, as it seems water-worn. The material is a welded tuff, a very common rock type in Hong Kong.\n\nFrom shore below sand cliff at south end of isthmus, which had been cut through: hand hoe, found below the original centre of the sandbank, roughly chipped from a pebble of banded rhyolite, and showing slight signs of wear at the acute angles of the trapezoid formed by its outline.\n\nRounded stone of hard welded tuff, worked into shape by pecking to make a rolling-stone of the type used in the Polynesian game known as 'LAFO' in the Uvea and Tonga islands, or the game of bowls practised in the Hawaiian islands. This rolling-stone was found on the west beach about 20 yards from where the hand hoe lay, and near the sand cliff.* It appears slightly roughened at the centre of each smooth side, possibly to give a better grip. This is not the only rolling-stone found on the Colony's beaches: another in my collection comes from Castle Peak, and is close in shape and size to the specimens shown in the British and Honolulu museums.\n\n3. Found loose: exact find position not known:\n\nStone of pentagonal shape, sides unequal, with signs of hammering at the long point and on one edge. The side between the point and the worn edge has been flaked to some degree of sharpness, while the other sides are left flat. The rock resembles a fine-grained grit, and must have been imported.\n\nTwo small stones shaped like the point of a knife, one of a fine-grained shale, the other of a thin-bedded shale with lenticles of grit. The former shows edges polished and curved so as to meet at a point, now broken off. Possibly used as grave goods. Semi-circular stone of gray shale with pinkish stains, chipped on outer edge, and with inner edge hollowed out by chipping or pecking. The shape is very roughly that of the ritual jade (#), the image of the god of the North in the belief of Chou times.\n\nStone axe polisher of white muscovite-bearing sandstone, originally used for arrow straightening and polishing; four of its five used sides have been slightly worn hollow,\n\nStone adze, half-shouldered, with one side polished flat from butt to edge, and showing chipping on its edge caused by use; made from a fine-grained hard gray shale,\n\n*It can be seen in the centre of Plate 3.", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205786, "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": 92, "title": "RAS-1969", "content_text": "86 \n\nR. BRUCE \n\nmonopolies abolished whilst levies on imports were to be limited, and vessels were to pay a tax on their size. But Burney failed to get permission for a British Consul to reside at Bangkok. Nor was he able to free British nationals from Siamese law. \n\nNext came the Americans. A merchant, Mr. Edmund Roberts, was commissioned by the President to secure a treaty at least as good as the British one. This was seven years later, in 1833. Although a President seemed to the Siamese a much less august personage than a King and America was both remote and less important, Roberts secured his treaty. It was almost exactly the same as the Burney agreement. \n\nIn the next two decades, especially in the \"forties, trade became more difficult. In fact the treaties with the British and the Americans gradually eroded away, and the old monopolies were taken back by the Court. Imports and exports were farmed to Chinese merchants by the King. Duties were arbitrary and heavy and trade dwindled. Everywhere else the British had greatly expanded their commerce by mid-century. Singapore was growing rapidly, the China trade had increased still further after the Opium War, the northern coast of Borneo was open to British commerce. It seemed only natural and civilised to the bold merchant princes and sea captains of Victorian England that Siam should, willy-nilly, share in the new prosperity, especially now that the first steamships had reached the Gulf of Siam. \n\nSir James Brooke, the White Rajah of Sarawak, was the next British envoy to sail up the Menam to Bangkok. He came in August 1850 on board H.M.S. Sphinx accompanied by a merchant vessel of the Company, the Nemesis, both steamers. Lord Palmerston, the Foreign Secretary, cautioned Sir James to be careful in his quest for better trade. \n\n\"In conducting these negotiations\", he directed, “you must be very careful not to get involved in any disputes or hostile proceedings which would render our position in Siam worse than it now is or which might compel Her Majesty's Government to have recourse to forcible measures in order to obtain redress. It is very important that if your efforts should not succeed they should at least leave things as they are and should not expose us to the alternative of submitting to fresh affront or of undertaking expensive operations to punish insult”.'", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205788, "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": 94, "title": "RAS-1969", "content_text": "88\n\nR. BRUCE\n\nany case, he argued, trade had dwindled and it was in the interests of the Siamese to accept a new treaty which would expand trade.\n\nThe White Rajah never met the King. He sailed away with nothing but indignation. He had not openly threatened the Siamese with force but had hinted as much. The old King and his Ministers were not impressed but they must have harboured fears of reprisals as there were so many precedents. In October that year Brooke, addressing himself to Lord Palmerston, evoked high principles in the fine Victorian manner in support of his call for force:\n\n\"Justice — compassion — interest — dignity — and a consistent course of policy appear to me to call for decisive measures to be taken without delay.\"\n\nAnd in a letter to a friend:\n\n\"The Siamese must be taught a lesson... our policy should be commanding and our power exerted when necessary. My policy in Sarawak has been high-handed against evil-doers and there, and in England and in Siam, there are bad to be punished as well as good to be cared for.\"\n\nMercifully for Siam, Brooke's gun-boat policy was not accepted in London but he did perceive the solution in spite of his call for force. The old King, Rama III, must soon die and there was good prospect that his half-brother Prince Mongkut would succeed him. In that event, Brooke said, the prospect of a new relation with Britain was bright.\n\nThe Sphinx and the Nemesis had scarcely left the Menam in September, 1850 when an American mission arrived. It was led by a certain Joseph Balestier, a not very successful American merchant of Singapore who came with a letter from his President. If the Brooke mission was a failure, Balestier's was even worse. Bowring comments:\n\n\"Mr. Balestier had not been fortunate in his commercial operations as a merchant at Singapore and it may be doubted whether the nomination of a commercial gentleman whose history was well known to the King and nobles at Bangkok was judicious; it was certainly not deemed complimentary to the proud Siamese authorities.\"4", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205797, "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": 103, "title": "RAS-1969", "content_text": "KING MONGKUT AND THE KINGDOM OF SIAM\n\n97\n\nceremonies, audiences and banquets. A white elephant had been captured the previous year, the most auspicious of auguries for the new reign and now its presence seemed to be bringing the expected good fortune. Mongkut seemed to enjoy the company of the Englishmen, particularly Bowring whom he called “my friend”. As a parting gift he offered Sir John two elephants, but they were gracefully declined owing to transport difficulties. But Bowring did accept two tufts of hair from the white elephant's tail, which he later presented to Queen Victoria.\n\nThe gates were open. Within a year the Americans and the French had signed their own versions of the treaty with King Mongkut. In the next three years half a dozen European nations had similar agreements with the Siamese. By April, 1856, Harry Parkes returned with the Queen's instrument of ratification and a personal letter from Her Majesty. King Mongkut was delighted with this royal favour from mighty Britain and ordered a procession for formal delivery of the letter. In fact these ceremonies infuriated Townshend Harris, the newly-arrived American envoy, as he had to wait many days before he could begin discussions on his own treaty.\n\nThe effect of Mongkut's treaties with the West were far-reaching. Trade increased rapidly and had more than doubled by the time of the King's death in 1868. The character of the trade changed. There was virtually no export of rice before 1855, and by the end of the century rice accounted for nearly seventy per cent of Siam's exports. Bangkok grew rapidly, foreign merchants set up offices in the capital and there was an increase in the number of Chinese entering the country. The King's fiscal system had to change. Instead of royal monopolies of imports, taxes were charged at an agreed level.\n\nThe political effects were even more important. Foreign consuls lived in the capital and Siam sent embassies to Europe for the first time. The King took the initiative in employing foreign experts in his civil service. This practice was greatly extended in the next reign, that of his son, King Chulalongkorn. British officers were employed in the police force. A Belgian advised on legal reform. Germans were invited to plan the building of railways. Americans and Danes were appointed to civil and military duties. Most notorious of these appointments was that of Anna", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205815, "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": 121, "title": "RAS-1969", "content_text": "CHINESE DESCENT SYSTEM\n\n115\n\nliving unit; and yet the surveyors gave each structure a separate number.\n\nChinese village houses are not strongly built: once left unoccupied and untended, they rapidly succumb to the ravages of typhoons without, white ants and weeds within. They may be used for a while for storage, but without care they soon lose even this function. How is one to decide at what stage of decrepitude a structure ceases to qualify as a house and becomes an insignificant ruin? More importantly, what criterion did the 1905 surveyors use? There seems little doubt that they failed to number structures that were ruined then (gaps in the sequence of numbers in a row have since been filled with \"New Grant Lots\"), and gave numbers to structures that were destined to crumble away altogether by 1968 (many lot numbers correspond to nothing discernible on the ground at present). Therefore, just as it would be wrong to suppose that the habitable structures now visible represent the sum of houses listed in Government Land Records, so it would be a mistake to regard the entries in the Block Crown Lease as an exact reflection of the number of habitable structures on the ground in 1905.6\n\nA further problem is raised by the fact that the use to which village structures are put changes over time: relatively few are built as cowsheds, but a great many do service as such (or as pigsties) at some stage, and are restored for human habitation when necessary. They may even serve a dual purpose. My own attempt at defining \"house\" ran aground when I discovered two households which had insufficient space to accommodate each husband's aged mother: one mother slept in one of the separate kitchens mentioned above, while the other shared a house with the family's pigs.\n\nFor the purposes of this article, it is not necessary to make a hard and fast definition of “village house”, but simply to point out that the present-day observer cannot be certain that his understanding of the term coincides with that of the 1905 surveyors: so that the apparent total of \"houses\" recorded in the Block Crown Lease may include a good many structures that were unfit for human habitation, or used for other purposes, at that time. What follows is an attempt to explain why at any one time many of the houses that are fit for human habitation are likely not to be in use.", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205825, "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": 131, "title": "RAS-1969", "content_text": "NOTES ON ETHNO-BOTANY IN THE NEW TERRITORIES\n\n125\n\nTwo native plants are accepted as sources of preservative dye. The first is the local dwarf mangrove, called locally hung ka tung (紅花冬). The bark and leaves are stripped, dried, and pulverized, and a reddish dye extracted. Cutch, too, can also be extracted from this mangrove plant and used in the tanning of leather. The second plant is a yam, pak shue leung (白薯莨; Dioscorea rhipogonoides). Dye is extracted from the underground tuber. This yam is cultivated under the same conditions as the common yam. The common yam, Dioscorea alata, is a minor crop. It is grown as an emergency food, as it presents little or no storage problem so long as the tubers are not dug up.\n\nIn the process of applying preservative dyes, fishing nets are treated with the white of duck eggs to which some tung oil is added. The nets are then steamed in vats before use. The yolk is salted, dried in the sun, and subsequently sold as ham tan wong (鹹蛋黃).\n\nMany economically and medicinally useful plants double as hedge plants. Thick Pandanus growths border paths in many coastal villages and serve as barriers to keep cattle from wandering from path to field. Women and children nibble at the soft fleshy keys of the drupe which are then cast by the wayside. Village boys, too, pelt one another with the keys while playing. Perhaps these actions explain why Pandanus growths often line paths near coastal villages. Because of their toughness and pliability, Pandanus leaves can be plaited into many kinds of light durable articles and many partition walls of existing matshed huts are made of Pandanus leaves.\n\nThe prickly Opuntia and spiky Agave are also common wayside hedge plants. One species of Opuntia called locally sin yan cheung (仙人掌) meaning \"the palm of the fairy-spirit\" was at one time in the past grown for the benefit of cochineal insects (胭脂蟲) which throve on the succulent plant. According to the reports of many older villagers, in the days before the coming of cheaper and better chemical dyes, these insects were gathered from this Opuntia, roasted, and a red dye extracted from them.2 Agave, mentioned earlier, supplied the fibers for making twine and cordage.\n\nAnother common hedge plant is Jatropha curcas, called in Cantonese ma fung shue (麻楓樹) which means \"leprosy shrub”.", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205829, "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": 135, "title": "RAS-1969", "content_text": "NOTES ON ETHNO-BOTANY IN THE NEW TERRITORIES\n\n129\n\nGlochidion eriocarpum (tsat tai koo ✯✯★★) is a hillside plant. The leaves are first boiled and then applied to sores to relieve irritation.\n\nHydrocotyle asiatica (pang tai woon). A tonic drink is made from this plant as a yuet hei reliever. It is considered especially good for nursing mothers. The leaves and stalks may be eaten as a vegetable with rice, and an excellent soup can be made from it.\n\nHedyotis uncinella (po chau tsai). The plants are dried in the sun and used in making a tonic drink to relieve yuet hei and to offset general debility.\n\nThese are only ten of many economic simples with reputed curative or medicinal qualities. As already suggested, some of them may have been emergency famine food at one time or another, particularly those that also serve as vegetables or as soup stock.\n\nNOTES\n\n1 In 1962-63, most of the nets in small sampans appeared to have been made from commercial natural fibres (abaca, ramie or coconut coir fibers). However, Agave fiber was still used for making twine. Fishermen then were readily accepting synthetic nets. Some fishermen I talked to believed that synthetic nets were too expensive for small craft as snagged nets meant costly losses because it is harder to salvage nets of synthetic fiber than those of natural fiber, so I was told.\n\n2 I haven't seen cochineal insects used for dye myself and the information given me was essentially \"before the use of chemical dyes, in olden days, this kind of cactus (Opuntia) harboured yin chi insects that were used for a red dye.\" Whether the cochineal insect was used or not in the lifetime of the older villagers I talked with, I do not know. Personally I suspect it was used extensively in the past and the dyeing technique diffused through the Philippines to the China coast from Acapulco, Mexico in the days of the Manila Galleon (i.e., Acapulco to Manila to Macau and thence along the South Chinese coast).\n\n3 Kong Nim and Pei Kwan Kong terms for Rhodomyrtus tomentosa berry, are used interchangeably at Fan Lau. Fan Lau as well as most of the other Lantau villages were, I suspect, pirate hideouts and it may well be that Pei Kwan Kong may have been a term derived from the time of the Great Evacuation, 1662-1669. For details of the latter see Lo Hsiang-lin, Hong Kong and its Communications before 1842. (Hong Kong 1963, Chinese version 1960) chapter VI,\n\n4 Tuk yuc tung (\"fish poison vine\"). Many cultivators buy an insecticide powder called tuk yue fun (fish poison powder). This powder is usually first mixed with sawdust before application. It is the same powder used by gardeners to rid the lawn of white grubs! This powder too is dusted on the heads of children suspected of having lice in their hair.\n\nPage 135\n\nPage 136", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205836, "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": 142, "title": "RAS-1969", "content_text": "136\n\nJ. T. COOPER\n\nthe Swindon Book Co. in Kowloon. There was a steady public demand for the maps and the more popular sheets were frequently out of stock.\n\nIn 1965 the Directorate of Overseas Surveys agreed to produce a new series of topographic maps at 1/25,000 scale for the Hong Kong Government, to be plotted from the high-level photography taken in December 1964. The specification included contours at 50 ft. vertical interval instead of the 10 metre contours shown on the old military series. (It may be considered that this was a retrograde step in view of the possible adoption in Hong Kong of the metric system of measurement in the future. It must be remembered, however, that the specification of the new maps was agreed in 1965 when the possible adoption of the metric system had not been raised in Hong Kong and was uncertain in Great Britain). There were advantages in having contours and spot heights in feet rather than metres, since all heights above sea-level used in the Colony, as well as the contours on all larger scale plans, are in feet. The new maps are based on the Cassini rectangular grid used for all plans produced by the Hong Kong Government. The UTM grid is printed in black on the face of the new maps, while the Colony grid (in blue) and the geographical latitudes and longitudes (in black) are shown around the margins.\n\nIt was decided that plotting of the new maps would be on the \"dual-scale\" system already used by the Directorate of Overseas Surveys to map other parts of the Commonwealth. This means that the actual plotting is at a larger scale than that of the final map. In this case the plotting is at 1/15,000 scale and an interim series of sheets is produced at 1/10,000 scale.* At this scale 62 sheets will cover the Colony. They are printed in five basic colours (black, grey, brown, blue and red), but by using half tones as well as full tones the range of colours is increased. Each standard sheet is at double-demy size, the map face being 25″ × 21¾″. In addition to the usual footnotes a glossary of romanised Chinese phrases describing topographic features is added. Several sheets are of larger than standard size to accommodate areas or islands outside the normal sheet edges. On each sheet an index diagram in the footnotes shows the relative position of the 1/2400 scale sheets covering the area.\n\n* See Plate 13 for a specimen extract in black and white.", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205861, "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": 167, "title": "RAS-1969", "content_text": "NOTES AND QUERIES \n\n161 \n\nA PAIR OF POTTERY COVERED JARS FOUND AT SHEK PIK, LANTAU ISLAND \n\nThe Shek Pik area in the south-western corner of Lantau Island has yielded archaeological finds of more varied interest than any other area in Hong Kong. Before the construction of the reservoir in the valley (1958-62), it was mainly known by the neolithic sites on the raised beach which W. Schofield excavated in the thirties. During and since the building of the reservoir various archaeological finds of comparatively recent periods have been made. The latest of these finds is a pair of earthenware jars with identical blue and white porcelain bowls as covers. They were discovered in February 1968 and February 1969 by James Hayes who had reported all post-war archaeological finds at Shek Pik†. Both pairs of jar and bowl were broken when discovered and the first pair has now been restored by the City Museum and Art Gallery (see Plates 19 and 20).\n\nThese jars and bowls were located on a sloping hillside west of the former village of Shek Pik Wai (abandoned before the War for sites a few hundred yards lower down the valley). The area had been scoured by bulldozers for 'fill' for the dam and the jars were found in an exposed bank. This was, in fact, the site of the earlier discoveries reported by Hayes. Though located less than a foot away from each other and each about two feet from the surface, the pots were discovered singly as progressive eroding of the bank by rain brought them to light. Mr. WAN On (溫安) of Pui O, South Lantau was with Mr. Hayes on both occasions.\n\nThe porcelain bowls are the first known pieces of Ming blue and white porcelain reported in Hong Kong, at any rate since the War, although they are a type of trade porcelain which is commonly found in the Philippines and in Indonesia. The bowls have fairly straight slanting sides and high foot-rims. They are decorated on the outside with vertical fern leaves (sometimes identified as plantain leaves) with wavy edges and with a band of floral design round the mouth rim. On the inside they are decorated with a double ring near the mouth and with a lotus flower within a circle in the centre. The lotus flower (Sanskrit padma) is one of the \"eight glorious emblems\" in Buddhist art\n\n† See reference to this article at p. 73 of this issue. Ed.", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205862, "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": 168, "title": "RAS-1969", "content_text": "162 \n\nNOTES AND QUERIES \n\nand symbolises pledge of Salvation or Nirvana. (Other Buddhist emblems and symbols often used in a similar way on bowls of this type are the sea-shell, the wheel and, above all, the vajra). Both the potting and decoration of these bowls point to the last years of the 15th century or very early 16th century.\n\nThe discovery of these blue and white bowls removes an apparent anomaly in the Ming archaeology of Hong Kong that is, if it can be said to exist at all. Previously, the only type of Ming pottery found in Hong Kong was a high-fired stoneware with an olive green glaze and a greyish body2, whereas the much more common blue and white porcelain had not been found at all.\n\nThe blue and white bowls provide the clue to the dating of the earthenware jars which are of a type not uncommonly found in the New Territories especially in the areas of Yuen Long and Sek Kong. These jars are generally of globular shape with wide shoulders, thin walls and a porous buff-coloured body with a brown slip coating on the outside. There are usually three or more lug-handles on the shoulder. Similar jars, dating from Sung to Ming, have been found near Canton, especially near Fat Shan where these pots were probably made3. Most of them have been found in cremation burial pits as containers for ashes or grave goods. These jars usually have covers of the same material and the covered jar, when used as ash containers, is often in turn placed inside a bigger covered jar or two large basins (one covering the other). It is thus most likely that the present jars and covers were used for similar purposes.\n\nIt is interesting to note that in recent excavations of a burial site in Pila, Laguna (Southern Luzon) in the Philippines, secondary cremation burials, with stoneware jars and covers, were found in the cultural layer which has been dated by C14 to the late 14th century or early 15th century, i.e. late Yuan or early Ming. Another point to observe is the question of whether the Shek Pik pots were broken deliberately at the time of the burial or by accident at a later date. In the excavations in the Philippines, large stoneware jars containing charcoal and charred fragments of human skeleton were often found smashed. The same phenomenon was also recently found in Thailand. According to the report on the Thai excavations, the practice of smashing pots in", "txt_file_path": "txt/dfo323lmgvd/RAS-1969.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9g553n20d", "rank": 0 }, { "id": 205950, "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-1970", "page_number": 30, "title": "RAS-1970", "content_text": "LORD ELGIN AND THE TAIPINGS\n\n25\n\nhimself, use this opportunity to reach some kind of understanding with the Taipings? Did he use the opportunity to at least gain a greater understanding of them, as a possible prelude to a later accommodation? Let us look at the record.\n\nThe occasion was Lord Elgin's trip up the Yangtze River following the yet-to-be-aborted Treaty of Tientsin of 1858. The treaty had provided for the opening of the Yangtze River to Western trade. The official purpose of the mission was to investigate suitable trading ports and trading conditions along the river in anticipation of the day when this concession could be fulfilled. Elgin departed Shanghai aboard H.M.S. Furious on November 8, 1858 and arrived in Hankow on December 6. He left Hankow on December 12, returning to Shanghai on January 1, 1859.\n\nFar from getting off to a diplomatic start as far as any approach to the Taipings was concerned the trip was conducted in the grand gunboat style. Elgin declared:\n\nI, of course, resolved that no human power, and no physical obstacle which could be surmounted should arrest my progress. It was obviously essential to the prestige of England, that a measure of this description, if undertaken at all, should be carried out; I could not therefore recognize in the rebels a right to stop me, nor could I take any step which they might construe into such an admission. Subject to this limitation, I was ready to give them every assurance that our movement was of a peaceful character, and that we did not intend to take part, one way or another, in the civil war to which they were parties.3\n\nNo effort was made to notify the Taipings of the coming of this special mission. As a result an almost predictable misunderstanding occurred when Elgin's mission reached Nanking. Unfortunately we only have the English version of the incident, but this is sufficient to raise some interesting questions. Upon reaching Nanking, Elgin dispatched a smaller vessel to communicate, if possible, with the Taiping authorities. As the vessel approached the Nanking batteries, it was not unnaturally fired upon. The vessel, however, was under orders not to return fire immediately, but to hoist a white flag first. It did so. The Taiping batteries, however, fired seven additional shots within three minutes time.5\n\nPage 30\n\nPage 31", "txt_file_path": "txt/dfo323lmgvd/RAS-1970.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ww72j0241", "rank": 0 }, { "id": 205951, "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-1970", "page_number": 31, "title": "RAS-1970", "content_text": "26\n\nSTEPHEN UHALLEY, JR.\n\nBy this time, reads Elgin's record, \"the other vessels of the squadron were within range of the nearest forts, which opened upon them with all the vigor with which they were capable.” The English ships then \"steamed slowly by returning with considerable effect the fire directed against them.”6\n\nOf course, this account may explain more than was intended by Elgin. If the other vessels were so quickly in position to be able to return fire, then the Taiping response to this approach by the British vessels is understandable, for they apparently thought they were being attacked in force. The formation must have appeared provocative to the Taipings. The white flag, of course, had no significance for them, except as the ensign of one of the Manchu banners. Not mentioned in the Elgin account is the fact that a large Imperialist fleet lay in the immediate vicinity.7 In fact, the river at this particular place was completely in the hands of the Imperialist fleet, so that the Taipings were prepared for trouble only from that direction. Since no effort had been made by the British to communicate with the Taipings earlier, and since it had been so long (four and a half years) since British naval vessels had paid a call at Nanking, the confusion among Taiping gunners was understandable. In order to emphasize the lesson, however, the British squadron anchored for the night a short distance away, and before proceeding on their upriver course the following morning, they redescended the stream to Nanking and again bombarded the forts for about an hour and a half. The Taipings “hardly ventured a reply,” or as one of the participating Englishmen commented, \"they seemed determined not to show us any sport.\" Given this lack of response from the Taipings, Captain Barker, the chief naval officer, appears to have exceeded his authority. Elgin had given him a carte blanche on the course to be pursued, which was to \"knock the forts about the ears of the Taepings,\" but this was to be contingent upon their showing \"any more stomach for fighting.\" It seems that another consideration intervened. The British found an opportunity for, as the record reads: \"leaving our mark, and exercising our men at the best of targets for it so happened that quarterly gunnery-returns would be soon required\" so that \"we gave our men a short practice at one or two of the forts.\" Incidentally, this report testified to the advantage taken of the British assault by the Imperialists who took the occasion to press an offensive of their own.10", "txt_file_path": "txt/dfo323lmgvd/RAS-1970.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ww72j0241", "rank": 0 }, { "id": 205990, "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-1970", "page_number": 70, "title": "RAS-1970", "content_text": "A HONG KONG BUTTERFLY\n\n65\n\nsides of the creature above the prolegs is yellow-ochre and there is a narrow border of the same colour around the head and the anal segment. The head is black. There are no processes as in the larva of Papilio agamemnon. By 9th July the smallest larva had grown from 9 mm to 15 mm retaining the same coloration. On 10th July it moulted on the surface of the leaf leaving the black skin. The length was constant at 15 mm. The larva was now apple green, darker on the back, with three narrow yellow stripes on the seventh to tenth segments, and a buff line just above the legs from head to tail. The head is celedon green with four circular black spots on the crown, and two more smaller ones at the angle of the jaws.\n\nFor observation the larvae were kept in a large glass container which, if covered, keeps the food plant fresher than the ordinary breeding cage. On opening this one morning the pungent scent emitted by the Papilionidae when disturbed was very noticeable, but no amount of interference would induce the larvae to extrude the osmeterium so that the colour could be ascertained.\n\nThe green stage of the larva only lasted four days, during which the faint yellow horizontal lines above the prolegs gradually faded out, and the apple green colour rather deepened. The full length attained was 26 mm on the eve of pupation. In all instances but one pupation took place on the underside of the leaf, and not the upperside as recorded by Corbet for L. meges. The pupa is attached by a white cremastral pad, and a very fine silk girdle which is almost invisible, holding the abdomen in contact with the leaf. The shape is very similar to the pupae of P. doson or P. sarpedon, being beaked, but the length is only 22 mm. The colour varied with the background, from yellow-green on young growth, to emerald on mature leaves. The exceptional larva spun up on the glass of the container in a vertical position, head up producing a lilac grey chrysalis. From the beak a seam runs diagonally to the base of the thorax, and another finer line marks the centre of the back for 5 mm when it bifurcates making a roughly elliptical figure to the tail. All pupation was during the hours of darkness. Emergence took place exactly seven days after pupation, but this is the hottest time of the year, the mean temperature being around 85°F. All imagines appeared between the hours of 8 a.m. and 9 a.m, standard time. Just before emergence the pupal case is", "txt_file_path": "txt/dfo323lmgvd/RAS-1970.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ww72j0241", "rank": 0 }, { "id": 205991, "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-1970", "page_number": 71, "title": "RAS-1970", "content_text": "66\n\nCOLONEL V. R. BURKHARDT\n\nyellowish cream with two rows of largish black spots. Emergence took place so quickly after this observation that the stage could not be figured.\n\nThe insect, on emergence, hangs head down, forewings slightly separated and the long tails limp and crumpled. In fifteen minutes the expanding fluid has done its work, the tails are stiff and straight, and the butterfly opens the forewings for drying. If disturbed it attempts a short flight within half an hour of its first appearance. The males were fairly active in the breeding cage to which they had been transferred on pupation, and sought the side of the light. When released on a wooded hillside as dusk was approaching, they did not fly far, but settled with outspread wings on a nearby bush. Only one had a tail damaged in transit but, in nature, many of them are seen tailless, and they are hard to net in undamaged condition.\n\nAs Lamproptera curius was fully out on 9th June, and again reached its peak on 20th July, it would appear that at the most favourable period of the year the cycle is just under six weeks. In spring and autumn it is probably extended to two months, and the butterfly may be expected to be on the wing from February in a mild winter to the end of November, or beginning of December which usually heralds the first cold winds from Siberia.\n\nImago. Wing span male: 36 mm. female 40 mm.\n\nForewing: both sexes pointed and very straight along the outer margin. Transparent with a black frame about 2 mm broad, with seven well-defined black veins from apex to tornus. The basal area black fringed with white which covers about half the hyaline area which is interrupted by a triangle of black from the leading edge (costal margin) to the last but one vein from the tornus.\n\nHind wings: upper part black crossed by a vertical white stripe continuous with the white on the upper wing. There is a tuft of white hairs on the base of the wing. The lower part of the wing, which is markedly elongated, is spangled with white dots, the inner edge being stepped and covered with reddish-brown hairs. The tails are 25 mm in length, and are black fringed with silvery white ending in a white tag.", "txt_file_path": "txt/dfo323lmgvd/RAS-1970.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ww72j0241", "rank": 0 }, { "id": 205992, "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-1970", "page_number": 72, "title": "RAS-1970", "content_text": "A HONG KONG BUTTERFLY\n\n67\n\nThe female has two indistinct dull red lunules above the anal angle.\n\nBody: Back black, upper part of the sides yellow, abdomen white with two lateral rows of black spots.\n\nUnderside: Forewings as in upperside. The white streak on the hindwings forms a 'V' and there are two short white bars above the anal angle. The hind wings are extremely hard to set, as they are not all in the same plane and the white fringes overlap.\n\nThe underside of the female differs in having buff instead of white hairs protruding from the body, and ochre markings instead of white on the anal angle.\n\nPostscript\n\nSince the above observations were recorded by Colonel Burkhardt some thirteen years ago, this insect has been observed throughout its entire life cycle. The species is still quite abundant in three widely separated locations in the New Territories and it is almost certainly also established in an inaccessible location on Hong Kong Island.\n\nL. curius has been bred through from the egg on a number of occasions since 1967 by both Carey-Hughes and Pickford, all stages having been photographically recorded.*\n\nThe eggs which are 0.75-0.8 mm in diameter are smooth, white and translucent in colour and are found on either side of mature leaves. During observations the eggs hatched early in the morning and the larvae on emergence were greyish green in colour with a pale yellow translucent head, hairy, with the single hairs divided at the tip.\n\nTwo days later the larvae entered the second instar and were now 4 mm in length, the head became a definite yellow and the back a much darker greenish grey, flecked with tiny black spots. At this stage the body still has tiny hairs, as can be seen in the photograph.\n\nThree days later the larvae were observed to be 9 mm in length and much blacker in colour, and the underside still a pale lime green.\n\n* See the coloured plates 7-14 at the end of this volume.", "txt_file_path": "txt/dfo323lmgvd/RAS-1970.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ww72j0241", "rank": 0 }, { "id": 206130, "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-1970", "page_number": 210, "title": "RAS-1970", "content_text": "BOOK REVIEWS\n\n203\n\nabout migration routes. It is perhaps just as well, therefore, to remember that there are many aspects of migration which can only be studied by visual observations, and Dr. Hemmingsen's studies remind us forcibly of this,\n\nIn general, the volume is well produced, although the numerous black and white photographs are not of high enough quality to be of much practical use.\n\npractical use. Because of its high standards of accuracy, this book will remain a necessary work of reference, in its rather limited field, for many years to come.\n\nHong Kong, 1970,\n\nM. A. WEBSTER\n\nHONG KONG STUDIES: A BIBLIOGRAPHY. Compiled by M. I. Berkowitz and Eddie K. K. Poon. Hong Kong, Department of Extramural Studies, Chinese University of Hong Kong, 1969, pp. xvi, 137. HK$10.\n\nBibliographies are indispensable adjuncts to research and to increasing knowledge but they are not generally subjects that appeal to the student looking for useful work to do. Most of us would rather use them than compile them, especially when their nature renders them so vulnerable to criticism, fair or otherwise: it is much easier to be destructive than constructive in reviewing bibliographies.\n\nI welcome this new bibliography since it provides a handy reference to a variety of items on Hong Kong affairs. Its usefulness is immediately apparent to this reviewer in that it has brought items to his attention of which he was not hitherto aware, though working for years on the Hong Kong background. It is more ambitious and ranges more widely, though less deeply, than the bibliography (28 pages in 1963) which until that year used to be included in the Hong Kong Government's Colony Annual Report, and its less useful successor, J. M. Braga's short (17 pages) Hong Kong book list, A Hong Kong Bibliography 1965 published by the Government Press. It also lists articles as well as books.\n\nHowever, this new bibliography is still in no way comprehensive: there is a good deal of material that could have been included. Because of this I feel that the title promises too much. It might, say, have been better to stick to post-war publications\n\nPage 210\n\nPage 211", "txt_file_path": "txt/dfo323lmgvd/RAS-1970.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ww72j0241", "rank": 0 }, { "id": 206140, "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-1970", "page_number": 220, "title": "RAS-1970", "content_text": "BOOK REVIEWS\n\n213\n\nacademic subject. Indeed, Scott has tried this with American actors: the Butterfly Dream was played at the Institute for Advanced Studies in the Theatre Arts of New York. This approach to theatre breaks a new path in research. Generally speaking, academics store culture in books as if they were canning it — but tinned food loses its flavour. Here Scott treats Chinese plays as a living part of culture, made to be played, not to be kept in libraries.\n\nBut if the author, by trying not to cut culture off from life, shows that universities need not necessarily be funeral parlours of art, his publisher is singularly backward. It is very difficult to visualise movements from written descriptions alone. It would have been much better if we could have had photos and drawings of each movement in the margin and colour photos for the costumes; and if, as well as providing the tapes, the publisher could supply a little film. Books continue to be published on the same old pattern. In this instance, a little case with a tape, a film, an album of photos and the text itself would have suited the aims of A. C. Scott far better. A documentary film might have been even better than a book; but from my own experience here in Hong Kong, where I have tried to persuade companies and so-called “cultural” organisations to make a purely explanatory film on Chinese opera, I have learnt that films are the monopoly of a mafia and the scholar is condemned to be book-bound.\n\nHong Kong, 1970.\n\nANON\n\nGOLDEN GUIDE TO HONGKONG AND MACAO. P.H.M. Jones, Hong Kong, Far Eastern Economic Review Ltd., 1969, pp. 453, with colour and black and white illustrations and maps. HK$10. (Paperback)\n\nThe preface to this work states that the Far Eastern Economic Review had long planned a companion volume to its Golden Guide to South and East Asia in the form of a detailed guide to Hongkong. This has now materialized in the present Guide ‘which is designed primarily to help tourists and travellers on their way and to sharpen their interest in the modern scene'. The compiler", "txt_file_path": "txt/dfo323lmgvd/RAS-1970.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ww72j0241", "rank": 0 }, { "id": 206159, "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-1970", "page_number": 239, "title": "RAS-1970", "content_text": "232\n\nTURNER, Sir Michael*\n\nUHALLEY, Dr. S., Jr.\n\nVALE, Miss M.\n\nVARNEY, Dr. C. B.\n\nVETCH, H.\n\nVETCH, Mrs. H.\n\nVIO, Dr. E. G.\n\n-\n\nVISICK, Mrs. M.\n\nVOSS, Dr. A.\n\n·\n\nWALDEN, J. C. C.\n\n►\n\nWARD, Miss J. E. A.*\n\nWARRINGTON-STRONG, Cmdr. F.\n\nWATERS. D. D.\n\nWATSON, James L.\n\nWATSON, K. A.\n\nWATT, James C. Y.\n\n+\n\nWEBB-JOHNSON, S. A. -\n\nWEBSTER, J. L, H.\n\nWEI, Dr. Tat\n\nWEINREBE, H. M.\n\nWELCH, Holmes, H.*\n\nWHITE, Robert N. -\n\nWHITELEGGE, D. S.*\n\nWILLIAMS, A. T. -\n\nWILLIAMS, B. V.\n\nWILLIAMS, P. B.\n\n+\n\n■\n\n+\n\n+\n\n-\n\n+\n\n+\n\n\"Whispers\", Riversdale, Bourne End, Bucks, England.\n\nc/o Dept. of History, Duke University, Durham, N. Carolina, U.S.A.\n\n1-B, 126 Pokfulum Road, H.K.\n\nc/o Dept. of Geography, United College, C.U.H.K., 9A, Bonham Road, H.K.\n\nBelmont Court 10A, 10 Kotewall Road, H.K.\n\nAs above.\n\n315, H.K. & Shanghai Bank Building, H.K.\n\nDept. of English, University of Hong Kong, H.K.\n\n27, Babington Path, H.K.\n\nc/o The Colonial Secretariat, H.K.\n\nc/o National Provincial Bank Ltd., Bideford, North Devon, England.\n\nc/o Registration of Persons Office, Causeway Bay Magistracy Building, 4th Floor, H.K.\n\nc/o Technical College, Hunghom, Kowloon.\n\nP.O. Box No. 8, San Tin Village Post Office, N.T.\n\nc/o Lammert Bros., Pedder Building, H.K.\n\nc/o City Museum & Art Gallery, City Hall, H.K.\n\nH.K. Chinese Liaison Office, Abbey House, Victoria, London, S.W.1, England.\n\nc/o The British Council, Gloucester Building, H.K.\n\n3, Fontana Gardens, 5th Floor, Causeway Hill, H.K.\n\nc/o Weinrebe & Pennell Ltd., Room 805, The Bank of Canton Building, H.K.\n\n4 Holden Lane, Concord, Mass., U.S.A.\n\n12 Pokfield Road, 1st floor, H.K.\n\n58 Mt. Nicholson Gap, H.K.\n\nGeography & Geology Dept., University of Hong Kong, H.K.\n\nc/o The Colonial Secretariat, H.K.\n\n10, The Albany, H.K.\n\n* Life Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1970.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ww72j0241", "rank": 0 }, { "id": 206223, "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": 40, "title": "RAS-1971", "content_text": "34\n\nCHIU LING-YEONG\n\nher seeming weakness and the record of her ancient greatness, they thought that, having become effete, the 19th century air would prove too much for her aged lungs. Here is the opinion of a distinguished diplomatic agent writing of China in 1849:- 'With a fair seeming of immunity from invasion, sedition or revolt, leave is taken to regard this vast empire as surely, though it may be slowly, decaying.'\n\nTseng pointed out that this was the opinion of a writer whose knowledge of China was slight. China was asleep but not about to die, he said. Further, China had failed to make her way with the foreign powers because for centuries she had been contented with her brilliant achievements in the past. He went on:\n\nPerhaps she thought she had done enough, had sat down and fallen asleep in that contemplation which, if not always fatal is at least always dangerous, the contemplation of her own greatness. What wonder if she had done so? Everything predisposed her to such an attitude of mind. The fumes of the incense brought by many embassies from far off lands, the inferiority of the subject races that looked up to her, the perfect freedom from the outer din ensured to her by the remoteness of her ample bournes all predisposed her to repose and neglect to take note of what was passing in the outer world. Towards the end of the reign of Tao Kwang, however, the sleeper became aware that her situation scarcely justified the sense of security in which she had been reposing. Influences were at work, and forces were sweeping along the coast very different from those to which China had been accustomed. Pirates and visitations of Japanese free-booters had occasionally disturbed the tranquillity of certain places on the seaboard; but the men who now began to alarm the authorities were soon found to be much more redoubtable than these. Wherever they came they wished to stay. Submissive at first, they engaged in trade with our people, and tempted them with strange merchandise. It was not long before troubles arose which showed that the white trader could fight as well as buy and sell. The", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206332, "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": 149, "title": "RAS-1971", "content_text": "SUNG-TYPE POTTERY FINDS IN HONG KONG\n\n143\n\nwares in the shape of Chekiang celadons but with a soft red body, black glazed stonewares and white soft wares (probably from Fukien) and various ying-ching and greenish glazed porcellaneous wares. A large number of Southern Han (905-971 A.D.) and Sung coins were found with the pottery.\n\nThe Nim Shu Wan site extends over a beach and the slopes of the low hills behind the beach rising to a height of 60 metres. The site was considered by geomancers to be extremely lucky, being flanked at both ends by promontories; the one at the south end, being long and narrow, representing the \"green dragon\", and that at the north-east end, being wider and broader representing the \"white tiger\". A more basic factor favouring settlement was that both the beach and bay were well sheltered from the prevailing easterly winds. However, the long southern promontory which used to extend to a distance of about 200 metres into the sea has over the years been partially washed away by wave action leaving a few stacks to mark its former extent. By local tradition, this was one of the market places, hsü, for the villages along the coast of the mainland extending from Castle Peak to Tsuen Wan as well as for those on the islands of Peng Chau, Hong Kong, Cheung Chau and Lantau itself. Its location and geographical features made it an ideal market place for people who relied mainly on boats for transport. However, as the southern promontory began to disappear leaving the bay more exposed to the winds, the \"luck\" also left the place and by the beginning of this century only a few families lived there. In the last twenty years, as a result of population pressure, people from Peng Chau have begun to move into this area again, using the stones and bricks of the many ruins of old houses for building new ones and for retaining the terraced fields for cultivation.\n\nThe finds on this site include glazed earthenware funerary urns of a type that was prevalent in the Pearl delta during late T'ang and early Sung times (Plate 1). Apart from these, a large number of stoneware and porcelain sherds have been picked up on the beach from time to time. The fact that the quantity of sherds to be found on the beach remains fairly constant and that the breaks of the fragments are usually fresh and clean would indicate that the pottery has been washed down from higher ground and the pieces were broken on their way down the slope. There seems to be much greater variation in the colour and", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206333, "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": 150, "title": "RAS-1971", "content_text": "144\n\nJ. C. Y. WATT\n\nquality of the glazes and bodies of the Nim Shu Wan finds than those of Kowloon City. However, Lung-ch'uan type celadons and soft white wares are so far not found in Nim Shu Wan.\n\nTHE MAIN TYPES OF FINDS\n\nFinds from Kowloon City Area\n\n(a) Lung-Ch'uan type celadons. These are usually white coloured porcelains with transparent green glazes. Their shapes and potting characteristics would place them in the group of celadons which have so far been attributed to the Southern Sung. One of the diagnostic points may perhaps be mentioned. The dishes and \"incense burners\" usually have a wide horizontal rim which is slightly concave on the upper surface so as to form a trough to retain the glaze. (see diagram in article referred to in note!). The corners of the rims thus appear paler under the glaze than the centre part of the flat surface of the rim. This is connected with the technique called “Ch'u Chin” (a term equivalent to “raised rib\") by the investigators of the Lung-ch'uan kilns in 1956-61. The walls are usually decorated with raised designs under the glaze so that the designs stand out paler than the rest of the wall.\n\nA curious class of pottery may be described in connection with the Lung-ch'uan celadons. This consists of a group of green glazed bowls with moulded lotus petals on the outside in the style of the Lung-ch'uan celadons, but the glaze is non-transparent and the body is quite porous and brick red in colour. (See plate 2). Similar pieces have recently appeared on the Hong Kong market and are supposed to have come from Indonesia.\n\n(b) Black Glazed Wares. These are tea-bowls of the well-known \"temmoku\" shape, i.e. fairly straight sides with an in-turning rim. (Plate 3). Recent investigations in Fukien have revealed a number of kilns all producing these stoneware bowls with a reddish body and a thick black \"slip glaze\". Some Fukien kilns, such as the one in Fu-ch'ing Hsien combine the production of temmoku-type wares with green glazed wares very similar to those discovered in Nim Shu Wan in Hong Kong.\n\nPage 150\n\nPage 151", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206334, "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": 151, "title": "RAS-1971", "content_text": "SUNG-TYPE POTTERY FINDS IN HONG KONG\n\n145\n\nKong described in the next section. Others, such as the Mao-tien kilns in Kuang-tze, produced in addition to these two types a variety of Ying Ching (a light blue glaze on a white body), but it is difficult to make any comparison between the Fukien ying-chings and the ones found in Hong Kong. Incidentally, the author of the report on the Kuang-tze kilns also mentioned that he discovered another kiln in this area which produced only white wares and blue-and-whites, but he summarily dismissed this kiln as being of a later date than the Mao-tien kilns—presumably on the assumption that white wares and blue-and-whites are generally later than black wares and green wares.\n\n(c) White Wares. These are very similar to the class of pottery described as soft \"creamish white wares\" in the Philippines and come in the same \"limited variety of shapes\". These are also extremely similar to the finds made at the Te-hua kilns in 19569 and in 196310 and which have been attributed to the Sung period. (See Plate 4).\n\n(d) Ying-ching Type Wares. These include a high-fired and very resonant porcellaneous ware with pale bluish glaze (Plate 5) and another type which is intermediate between the high-fired resonant ware and the white wares mentioned under (c). The latter type has the porous and uneven body of the white wares but is more high-fired. The shapes and glaze of this type are closely related to those of the Ying-ching ware of Kiangsi (Plate 6).\n\nThe Ying-ching type wares, as a whole, come next to the Lung-ch'uan type wares in abundance in the Kowloon City finds.\n\n(e) Greenish Glazed Wares. These include a great variety of stonewares and porcellaneous wares which are similar to the Nim Shu Wan finds.\n\nII. Finds from Nim Shu Wan,\n\nAs mentioned earlier, the finds from Nim Shu Wan include some glazed earthenware jars of the types which are commonly found in the area of the Pearl delta. The present evidence", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206339, "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": 156, "title": "RAS-1971", "content_text": "Plate 4.\n\nBowl with soft white paste and creamy white glaze decorated on the outside with moulded petals, from Kowloon City. Diam. 11 cm.", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206340, "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": 157, "title": "RAS-1971", "content_text": "Plate 5. Bowl with porcellaneous white body and pale blue glaze, decorated with incised petals on the lower part of the outside wall, from Kowloon City, Diam. 14 cm.", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206346, "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": 163, "title": "RAS-1971", "content_text": "SUNG-TYPE POTTERY FINDS IN HONG KONG\n\n147\n\nApart from general similarities in shape and style of potting, the bowls display a marked divergence in colour and quality of the glazes which range from a clear and very pale greyish green to an almost matt dark olive green. Crazing occurs with some of the glazes, usually the clear light coloured ones. Perhaps the most attractive of these glazes is one which is thick, unctuous and pale greyish green in colour and is found usually on bowls with flat unglazed bottoms and in one instance of a \"turned-down\" mouth rim of a vase. The styles of potting and decoration suggest similarities with certain wares of Chekiang.\n\nGENERAL PROBLEMS OF DATING\n\nIn connection with the dating of these pieces, it must be pointed out that none of the finds have been recovered as a result of systematic and controlled excavation, and all attempts at dating have been made by the criteria of traditional classifications or by comparison with finds reported from kiln sites in China. The accuracy of the latter method is largely determined by the standard of the reports and the correctness of the dating of the kilns by the excavators. If the judgment of the excavators of the kilns is influenced by traditional concepts and classification, which is not only possible but likely in some cases, then the value of their reports is greatly reduced as references for dating pieces found away from the place of manufacture. There is as yet very little evidence to prove conclusively that pieces regarded as \"Southern Sung\" could not have been produced in the later decades of the 13th century and, conversely, that \"Yuan\" pieces were not in production before the 14th century.\n\nThe discovery of coins with pottery finds is very much of a mixed blessing. While coins do provide an upper limit for dating they are of comparatively little use in precise dating. The extensive and continued circulation of Sung coins into later periods of Chinese history, especially in Kwangtung, is the source of much argument in the archaeology of Kwangtung in the later historical periods. To quote a notorious example, in 1955 there appeared a report14 of a \"Sung tomb\" in Canton which produced several blue-and-white jars. The strongest evidence adduced by the excavators for giving the tomb a Sung date was that all the numerous coins found in the tomb were Northern Sung. It took nearly two years and a great deal of...", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206347, "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": 164, "title": "RAS-1971", "content_text": "148\n\nJ. C. Y. WATT\n\nargument to establish that the tomb was in fact Ming. The 17th century Cantonese poet, Ch'ü Ta-chün, in his Kwang-tung Hsin-yü recorded that Sung coins were still in use in Kwangtung in his time. Thus, although Sung coins are often found with (and inside) Sung-type pottery in Hong Kong they cannot be accepted as evidence for precise dating even if they provide the only clue. (The question of the Sung coins in the Manila excavations must be even more tantalising as the blue-and-whites, unlike the 1955 Canton jars which had a Ming flavour, exhibit in themselves distinct possibilities of being the earliest blue-and-white found so far, apart from the circumstances of their recovery.)\n\nTHE HONG KONG FINDS IN RELATION TO THE MANILA FINDS\n\nApart from the class of brightly coloured glazed earthenwares, it will be noted that all the types of pottery found in Manila are also found in Hong Kong with the conspicuous exception of the three most interesting types, the \"spotted white\", the \"ching-pai\" and the \"early blue-and-white\". The fact that these closely related wares are not found in Hong Kong indicates that they were not produced in Hong Kong and neighbouring areas. One may push the argument a little further and say that it is not likely, although not impossible, that these three types were produced at the particular kilns in Fukien and Chekiang from which Hong Kong received some of its crockery in Sung times, and later. Indeed, the present evidence is that blue and white came to this part of Kwangtung rather late. So far, apart from a single find of a pair of blue and white bowls of the late 15th century1 the Ming finds in Hong Kong have been mainly of a type of green glazed stoneware similar to those manufactured at the Hsin-an kilns in Hui-yang Hsien about 100 kilometres east of Canton1. This is a stoneware with a grey body, an olive green glaze and a simple shape, and is often decorated with incised vertical lines on the outside and a stamped or incised character or mark in the centre of the inside. (See Plate 10)\n\nThus, although many similar types of pottery are found both in the Philippines and in Hong Kong, the immediate contribution of the evidence from Hong Kong to the discussions on the origins and dating of the finds in the Philippines is very little. However, the detailed description of pottery sites in South-east Asia, and the study of the distribution of various types of ware", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206366, "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": 183, "title": "RAS-1971", "content_text": "HISTORY OF MILITARY VOLUNTEERS IN H.K.\n\n167\n\nscarlet collar and cuffs, black braiding, scarlet cord shoulder knots, and white metal buttons the same as worn by the late Corps. Blue cloth trousers with broad red stripes, the same as the Royal Artillery. Helmet of approved pattern with red pug-garee and white metal chin strap. Forage Caps of blue cloth with red band and red button on top.\" Under Section 30 officers were to provide their own clothing and accoutrements 'which will be as nearly as possible of the pattern and style of the Royal Artillery, substituting silver for gold lace' whilst under Section 31 a simple mess dress for all members under the rank of Commissioned Officers was to be approved and sanctioned, and could be worn as members thought fit on occasions of public entertainment.\n\nOne of the interesting things about these early volunteers is that they were not confined to wearing uniform on duty but (Section 10 of the 1862 Rules and Regulations) were permitted to wear their uniform at any time, though considered as if on duty when doing so. This permissive attitude apparently persisted into the 1880s and it was not until the 1893 Act that soldiering was taken rather more seriously in this respect. The occasion was then taken to remove the, at one time fairly numerous, class of Honorary Member permitted under the 1862 and 1882 Rules who, on payment of an annual subscription to the funds of the Corps of not less than $5, could (1882 Rules) 'wear on all public occasions the uniform of the Corps and could take part in all shooting matches and other amusements' though not liable to be called upon to perform military duty.\n\nBy 1893 the uniform had changed from blue to khaki. The Third Schedule to the Volunteer Ordinance of that year sets out the various uniforms appropriate to the various units and prescribes that to be provided and kept by officers. As usual, this was more elaborate than for the men and included mess kit as well as khaki. A photograph showing a gunner of this period is given in the 1954 centenary edition of The Volunteer ‘looking' as the writer recalled 'rather like a Sikh Policeman'.48 Another gunner of the same period describes the dress as being 'Khaki Uniforms with Indian Army topees in summer and blue-cloth uniforms and pill box caps in the winter. But though khaki was usual,\n\n48 Vol, 1954, p. 44.\n\n49 Vol, 1954, p. 43.", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206387, "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": 204, "title": "RAS-1971", "content_text": "178\n\nREV. JAMES LEGGE\n\nI once witnessed from my house in D'Aguilar Street an engagement between nearly a hundred Chinese coolies on each side, on the ground now occupied by the Club-house. Bamboo on bamboo, and bamboo on skull, resounded pretty equally, until the parties were obliged to give up from exhaustion. I thought that nothing wilder or better-sustained had ever been seen at Donnybrook Fair.\n\nTaking occasion to speak here on the subject of violent crime in the Colony, and affecting it, I would distinguish two eras;— that of violent burglary, and that of piracy. Not that there were not piracies in the earlier time, and burglaries in the later; but the one and the other preponderated in the two eras, and may be considered to characterize them. The former may be said to have continued down to the beginning of 1856, when a daring attack was made on several native shops at East Point. For several years, however, before that, it had been declining, owing mainly to the increasing numbers and greater vigour of the police force.\n\nThese robberies were at first conducted with an astonishing audacity. In January, 1844, to give only one instance, what is now Mr. De Souza's printing office was occupied by Mrs. White, the wife of one of the present members for Brighton, who was himself in Shanghai at the time. He was one of the early notabilities of the Colony, and founded the Friend of China, which was published here and in Shanghai for many years by very different hands. Well on the night of the 23rd January, the bungalow was attacked by an armed band of about 30 individuals. Their object was plunder; and without attempting any violence to Mrs. White or a young lady who was staying with her, they proceeded systematically to accomplish their purpose.\n\nA little down the hill were the head-quarters of a Madras regiment of which I have spoken. The young lady tripped down, and gave the alarm there, and soon a party of sepoys was led up to the scene by an officer; but the brigands stood one discharge of their muskets, and, it was said, did not flee till the ramrods were ringing in the barrels for a second, one of their number being left bleeding to death on the floor.\n\nWhen burglary on this scale could no longer be attempted with success or safety, bands of robbers attempted to carry out their attempts by tunneling from the large drains under the", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206402, "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": 219, "title": "RAS-1971", "content_text": "THE COLONY OF HONG KONG\n\n193\n\nkeen on the east. I see this island the natural outlet to all Europe, and by the Pacific lines to the United States, for the mineral wealth and various produce of one half the great Empire. I see itself the home of a happy population, three times more numerous than the present, and foreigner and Chinese dwelling together in mutual appreciation. I see in its harbour a forest of smoking tunnels, with hardly a white-winged sailing vessel among them; opium is a phantom of the past. The emigration of the poor goes on from it on principles approved and guarded by the Chinese and other governments, while the enterprise and integrity of its merchants, the kindness, forbearance, and purity of all its inhabitants are spoken of with delight from Peking to Hai-nan, from the farthest west of Sze-ch'uen to the borders of the Eastern sea.", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206407, "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": 224, "title": "RAS-1971", "content_text": "198\n\nNOTES AND QUERIES\n\nROPE-MAKING AND DYEING/\n\nCALENDERING ON AP LEI CHAU, HONG KONG\n\nEditor's note. The following Note describes a visit to Ap Lei Chau in March, 1971 with several members of the Ap Lei Chau Kaifong, namely Messrs. Tam Wah, Tam Keng-fat and Yue Yiu-wah.\n\nWe first visited the shop, Kwong Po Wah (**), at 141 Main Street where Mr. Yue's father, Yue Kou, aged 73 and born on Ap Lei Chau, was waiting for us. Pre-war, Mr. Yue had operated a dyeing manufactory whilst his elder brother, Yue Yip, had operated a rope manufactory.\n\nMr. Yue explained to us how the glazing or calendering part of the dyeing was carried out. The only visible sign of this activity was a large cut-granite slab. (See Fig. 1).* This had been the top part of the equipment. It had been obtained from Kowloon City, where there were many dyers and had been brought by boat and then carried by four coolies to his shop. The lower part, now destroyed, consisted of a wooden block of lai chee wood and a wooden roller of the same wood. (See Fig 1). The cloth, measuring two or three (up to 30 feet) in length and 2.4 ft in breadth was wound round the roller. A man stood with a foot on each end of the granite block and, holding on to a specially made wooden frame with his hands, moved it over the roller.\n\nMr. Yue had not learned this trade from his father but from a partner whom he had financed. They did not buy cloth to sell retail but operated whenever persons brought white cloth to them for dyeing. At that time it was customary to dye dark blue or black. This was a part-time activity, and Mr. Yue supplemented it by rearing pigs and chickens and cultivating fruit trees.\n\nHis elder brother, Yue Yip, had been a rope-maker at a long level platform behind and above the shop, Kwong Po Wah. This space, known as Ta Lam Lo (T), is now occupied by squatter huts. The area was long and wide enough to provide a working space 300 feet by 15 feet. One-sixth of it had a thatch made of palm leaves (). This was to provide cover for storage of materials and completed goods.\n\nRope-making was of two kinds: using mit lam (*) for the trawling ropes of trawlers and wong ma lam (*) in com-\n\n* On p. 197.\n\n† Ap Lei Chau with Aberdeen has always been a home base for a fishing fleet.", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206419, "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": 236, "title": "RAS-1971", "content_text": "BOOK REVIEWS\n\nEARLY MING WARES OF CHINGTECHEN. A. D. Brankston. 106 pp. 45 plates (1 coloured), 18 text-illus. Re-issue 1970. Vetch and Lee, Hong Kong $60; Lund Humphries, London, £5.\n\nThe appearance of a reissue of A. D. Brankston's book Early Ming Wares of Chingtechen will be welcomed by the collector, connoisseur and dealer alike and will fill a long-awaited need to possess this classic in the field of Chinese ceramics. The original edition, published by Mr. Henri Vetch in Peking in 1938 was limited to 650 copies and has been, until now, virtually unobtainable to the layman, despite the fact that it is frequently referred to by writers on Chinese Porcelain and freely quoted from in sales catalogues. The present edition has been faithfully reproduced on the off-set press and Mr. Vetch is to be congratulated for turning out a most pleasing volume which retains much of the charm of the original.\n\nArchibald Brankston was born in Shanghai in 1909. He followed his father's profession as a civil engineer and, after schooling in England, came to Hong Kong to work on the Shing Mun Valley Water Scheme. Being obliged to return to England due to ill health, he was fortunate to be employed in the setting-up of the International Exhibition of Chinese Art in London in 1935. This led to his appointment as a travelling student by the Universities China Committee in London and he was thereby enabled to journey into the interior of China and visited the kiln sites around Chingtechen from which he recovered a variety of samples which now form part of the British Museum study collection. He was also fortunate in being acquainted with well-known Chinese collectors of that time, including Mr. Wu Lai-hsi and others. Back in England, he was employed in the Department of Oriental Antiquities of the British Museum for two years until he had to return to the Far East on behalf of the Ministry of Information. He died in Hong Kong in 1941 at the early age of 31.\n\nThe book deals mainly with blue and white wares of the 15th Century covering the reigns of Yung Lo, Hsüan-Tê, Ch'êng Hua and Hung Chih and also includes some information on the", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206424, "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": 241, "title": "RAS-1971", "content_text": "BOOK REVIEWS\n\n215\n\nThe opium trade of Shanghai may have taken place \"on the busy Bund\", but not until after 1858. The authors apparently never have heard of Woosung and its hulks.\n\nThe authors, intent on opium, assert an oil painting of an island with a British flag on a pole on the shore is \"Lintin”. In the background, with top masts housed, are ships. It is painted and signed \"C. Cramer 1803\", obviously an European artist. Evidently the authors do not realize that opium trading in 1803 was conducted at Whampoa and only reached Lintin in 1821. They also err when they state Jardine Matheson & Co. “diverted their ships to Lintin Island and other independents followed suit”. In 1803 Jardine Matheson & Co. was not in existence. They maintain the ships in the background are \"Scandinavian flag-ships”. Of course there is no such thing as a Scandinavian flag, and a look at the poor photograph shows a white field and a dark cross on a flag, more indicative of the St. George ensign than either a Danish or Swedish flag with its dark field and light cross. You will find this Scandinavian error repeated 5 other times. To cap it all, one finds a British sailor rolling a barrel along the shore, surely an impossibility in 19th century China. Can the scene be somewhere in the Mediterranean where there are islands and mountains and British warships in 1803?\n\nThe authors manage to insert a most extraordinary amount of misinformation into their nautical writings. In plate 37, correct to a French \"bark”, not a “schooner\". The liner Empress of Japan is identified correctly in plate 44, but why date the picture \"circa 1880\" when the steamer begins service in 1891? The painting is on the \"stern\" of the Chinese Merchant Junk, plate 63, not the \"prow\", as the rudder shows clearly just below. For the English \"clipper\" dated 1866, substitute \"bark\". Evidently they know nothing of monsoons or they would revise \"the cumbersome East Indiamen which could only make two round sailings each season between India and China”. Of course the answer is one sailing per season. The numerous islands between Macao and the China Sea \"make a landfall at Macao\" almost prohibitively difficult.\n\nSome of the identifications of Port Scenes are ludicrous. Any person who locates \"the Praya Grande bordering the bay of the inner harbor” at Macao or \"the Governor's Palace at the northern", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206441, "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": 258, "title": "RAS-1971", "content_text": "232\n\nGREGORY, Prof. W. G.\n\nGUILLAUME, Baron P. de HADDOW, Dr. I. F. G. -\n\nHAFFNER, C.\n\nHALL, Miss J.\n\n-\n\nDept. of Architecture, University of Hong Kong, H.K.\n\nFlat 5, Abermor Court, May Road, H.K.\n\nUnknown.\n\nSpence Robinson Architects, The Atelier, Broadwood Road, H.K.\n\nSecretariat for Home Affairs, International Building, H.K.\n\nHALLWARD, Miss C. L. J. - c/o St. Stephens Girls' College, Lyttelton Road, H.K.\n\nHAMILTON, Bill G.\n\n13768 Hower Drive, Saratoga, Calif. 95070, U.S.A.\n\nc/o Dept. of History, University of British Columbia, Vancouver 8, Canada.\n\nHARDEN, Mrs. G. T., Jr.* - 15 Shek O, H.K.\n\nHARRISON, Prof. B.\n\nHARTWELL, Sir Charles\n\nHARTWELL, Lady\n\nHAYDON, E. S.\n\nHAYES, J. W. -\n\nHAYIM, E. J.*\n\nHAYWARD, G. W.\n\nHECHTEL, F. O. P.\n\nHENSMAN, Prof. Bertha\n\nHERRIES, M. A. R.\n\nHICKS, Miss Catherine M.\n\nHILSDALE, Mrs. E. P.\n\nHO, Mrs. Hungchiu\n\nHO, Teh-kuei\n\nHO, Tickon*\n\nHOCHSTADTER, Dr. W.\n\nHODGE, Peter\n\nHOLMES, Hon. D. R.\n\n-\n\n-\n\nc/o Public Service Commission, Central Government Offices, H.K.\n\nAs above.\n\nc/o The Supreme Court, H.K.\n\nRoom 129, Lee Gardens, Hysan Avenue, H.K.\n\n41, Island Road Deep Water Bay, H.K.\n\nWhite Mill End, 5 Granville Road, Sevenoaks TN13 7, England.\n\n10 Branksome Towers, May Road, H.K.\n\nc/o St. Anne's College, Oxford, England.\n\nc/o Jardine, Matheson & Co., H.K.\n\n2, Ava Mansions, May Road, H.K.\n\n2762 Woodshire Drive, Los Angeles, Calif. 90068, U.S.A.\n\n11, Briar Avenue, First Floor, H.K.\n\nLakeside Building, 13th Floor, B, 259 Gloucester Road, H.K.\n\n50, Village Road Ground Floor, Happy Valley, H.K.\n\n9, Cambridge Road, 1st Floor, Kowloon.\n\nc/o Dept. of Social Work, University of Hong Kong, H.K.\n\nSecretariat For Home Affairs, International Building, H.K.\n\n* Life Member\n\nPlease notify the Hon. Secretary of any inaccuracy", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206452, "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": 269, "title": "RAS-1971", "content_text": "WESLEY SMITH, Peter\n\nWHITE, Robert N. - WHITELEGGE, D. S.* WILLIAMS, B. V.\n\n+\n\nWILLIAMS, P. B.\n\nWILLIAMS, R. A.\n\nWILLIAMS, W. D. F.\n\n-\n\n-\n\n-\n\n14 Pokfield Road, 4th Floor, H.K.\n\n12 Pokfield Road, 1st floor, H.K.\n\n58 Mt. Nicholson Gap, H.K.\n\nc/o The Colonial Secretariat, H.K.\n\n10, The Albany, H.K.\n\nc/o Dept. of Extra-Mural Studies, University of Hong Kong, H.K.\n\n243 King Fung Villa, 104 Miles, Castle Peak Road, N.T.\n\nWILLIAMS, Mrs. W. D. F. As above.\n\n-\n\nWILSON, B. D. · WILSON, Miss E. M.\n\nWINKLER, E.\n\n-\n\nWONG, Kwok-fong\n\nWONG,\n\n-\n\nMrs. Margaret Homan.\n\nWONG, Peng-cheong*\n\nWONG, Shing-tsang\n\nWONG, Miss S. WOO, Dr. Pak-foo\n\nWRIGHT, Miss B. R.\n\nWRIGHT, D. A. L. WRIGHT, Dr. L. R.\n\nWU, Hei-tak\n\n-\n\n-\n\nYAO, Miss Joyce T, Y.-\n\nYEUNG, Walter, W. T. · YOUNG, Miss P.\n\nZIGAL, Mrs. I.\n\n+\n\nZIMMERN, W. A.\n\n+\n\n+\n\n-\n\n·\n\n3-C Homestead Road, The Peak, H.K.\n\nFlat 104, The Hermitage, 75 MacDonnell Road, H.K.\n\nFlat 402, 12 May Road, H.K.\n\n92-A, Pokfulum Road, 1st floor, H.K.\n\n39 Mody Road, 10th floor, Front, Kowloon, c/o Wong, Tan & Co., Chartered Accountants, Room 732/735, Alexandra House, H.K.\n\n16-B, Tai Hang Road, 1st floor, H.K.\n\nG. P. O. Box 497, H.K.\n\nRoom 204 China Building, H.K.\n\nDept. of Education, University of Hong Kong, H.K.\n\nc/o Hong Kong Club, H.K.\n\nc/o Dept. of History, University of Hong Kong, H.K.\n\nc/o The Registry, The Chinese University of Hong Kong, Shatin, N.T.\n\n38 Kotewall Court, Kotewall Road, 6th Floor, H.K.\n\n-\n\n·\n\n60-B Conduit Road, Ground floor, H.K.\n\nc/o Peak School, Plunketts Road, H.K.\n\nc/o Triangle Motors Ltd., Morrison Hill Road, H.K.\n\nCity Hotels (Development) Ltd., Executive Offices, 2nd Floor, Mandarin Hotel, H.K.\n\nThe Hon. Secretary (P.O. Box 13864, Hong Kong) would be grateful if members would kindly inform him of any inaccuracy in the list of names and addresses.", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206472, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 20, "title": "RAS-1972", "content_text": "14\n\nDR. F. I. TSEUNG\n\nHowever, scientific medicine has made such rapid progress that the art of feeling the pulse as a diagnostic method has lost much of its practical value. At the present time, it can only be regarded as an interesting fact in medical history, one of China's contributions to medicine in the past.\n\nIn his handbook Prescriptions for Emergencies, Ko Hung described small-pox in the following words:\n\nRecently there are persons suffering from epidemic sores which attack the head, face and trunk. In a short time they spread all over the body. The sores have the appearance of hot boils containing some white matter. While some of these pustules are drying up, a fresh crop appears. Patients who recover are disfigured with purplish scars which do not fade until after a year. The people say that it was introduced in the reign of Chien Wu (£) when the king was fighting the Huns () at Nan-yang ($). The name 'Hunpox' (✓) was given to it.\n\nBefore the Han dynasty, the Chinese healing art was entirely indigenous. In the Tang dynasty, following close on the heels of the introduction of Buddhism into China, came Indian ideas and therapeutic measures. The Taoists also exercised influence by inventing a system of charms for curing diseases. In this dynasty there were two very outstanding medical men, namely Sun Szu-mo (EL) and Wong Tao (£) who published two important works called Thousand Gold Remedies (Chien Chin Fang ✓✓) and the Medical Secrets of an Official (Wei Tai Pi Yao ✓✓✓✓). These two famous medical works sum up the advances and medical thought of all the previous dynasties.\n\nThus, in the Thousand Gold Remedies, it was pointed out that cholera was caused by eating food which was contaminated and was not due to the evil influences of demons as generally believed by the public at that time. In the same book is mentioned the use of catheterisation for retention of urine. It is significant to note that the Medical Secrets of an Official as well as the Thousand Gold Remedies recommend the use of thyroid gland for the treatment of goitre.\n\nOrganotherapy, formerly much ridiculed by foreigners, but now hailed as a valuable modern discovery, has been known to every Chinese house-wife. The common practice of administering kidney for backache, lungs for consumption and cough, brain for nervous", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206478, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 26, "title": "RAS-1972", "content_text": "SOME NINETEENTH CENTURY WATER-COLOURS OF CANTON AND THE FAR EAST\n\nP. H. COLLIN*\n\n(The text of a lecture to the Branch given on 15th December 1971)\n\nA small collection of mid-nineteenth century water-colours of the Far East recently came to light in a London dealer's. The paintings are mainly of China, in particular Canton, with inscriptions and dates in pencil or paint; at some later date, they have been numbered in Roman numerals in ink on the reverse.\n\nThe list of the paintings is as follows, showing the number on the reverse, the inscription on the face of the painting (in italics), and a brief description by the author. The spelling and punctuations are as in the originals.\n\nII Sumatra Straits of Sunda Nov. 14 57\n\nA view of islands, with a native dhow.\n\nIII After heavy rain. Straits of Sunda\n\nA sailing vessel.\n\nIV China Sea the green clouds are from nature\n\nSmall junk against the sunset.\n\nV North Wantong|Id. Bocca Tigris Decr 16th 57\n\nA fort with a red-coated soldier on guard and mountains seen on the far side of the channel.\n\nVII Canton Feb 58\n\nA view looking across roof-tops towards a pagoda and the west gate.\n\nXI Febry 58 Canton Bamboo grove beyond White Cloud Mountains The Jingal pic-nic Feb 20th 58\n\nSome soldiers and Chinese sitting by bamboos, looking across paddy fields to a clump of bamboo where a group of figures are visible. Mountains in the distance.\n\nXIII Canton 58\n\nThree horses and riders with, beyond rolling country, the pagodas of Canton.\n\n* Mr. Collin was formerly Lecturer in English at the University of Hong Kong and is now a publisher in London.\n\nPlates 32-33 illustrate this article.", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206481, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 29, "title": "RAS-1972", "content_text": "Scarth3 \n\nNINETEENTH CENTURY WATER-COLOURS OF CANTON \n\nT \n\n- \n\n23 \n\nan excellent artist by the way (who) told me he once saw 150 people beheaded on the execution ground at Canton”.4 The Bishop of Victoria, the Rev. George Smith has almost the right initials, but neither he nor Scarth were on the Adelaide. None of the artists in the Catalogue of the Chater Collection has the initials G.A.S. \n\nAmong the passengers arriving on the Adelaide, the \"Friend of China\" of December 2nd notes the twenty officers by name, among them Lieutenants Schomberg and Short. \"The Hongkong Shipping List\" of the same date, refers to Major Schomberg, R.A., and Lieut. Short. The artist of the paintings must have been subsequently sent from Hong Kong up the Pearl River to the Bogue before December 16th, to join the troops which had arrived earlier on the Imperador and Imperatrix who had been sent on to the Bogue immediately after their arrival. Indeed the Adelaide, with her troops on board, moved up the river from Hong Kong on December 2nd. The artist presumably was present at the capture of Canton on 29th December, and at any rate was in the city in February 1858. He took part in what he calls the \"Jingal pic-nic\" on the 20th of that month. \n\nThis curious inscription (a jingal being a sort of portable Chinese field-gun hardly conducive to a picnic atmosphere) is explained further, and at some length in Col Fisher's Three Years' Service in China, Col. Fisher relates: \"On the 20th February a pic-nic party went out to see a little of the country and of the people; and as we did not know what sort of reception we should meet with, we made rather a strong muster. There were nine officers and twenty-four men, with a couple of ponies to carry the luncheon. We started before seven o'clock, going out through the north-east gate of the city. \n\n+ \n\n\"After walking for about three hours, we rested in a very pretty spot under some fine trees, and one of the party shot a woodcock, which was hailed as a great event; and we determined to devote some little attention to so good a cause. We did not wish to return by the same road by which we had come out. The valley in which we were, we knew to be divided from the great north plain, by the White Cloud Mountains, a range familiar to our eyes from Canton. We hoped to reach that plain by some pass through the hills, and so return to Canton by way of the North Gate.", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206483, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 31, "title": "RAS-1972", "content_text": "NINETEENTH CENTURY WATER-COLOURS OF CANTON\n\n25\n\nwhilst our original attackers were in our rear. There was no time to be lost, so we skirted along the base of the White Cloud Mountains, for then we knew we had only one flank to watch. In case of being hard pushed, we could get up and make a stand, and the struggle might be seen from the city walls, and relief be sent to us.\n\nThe fellows came out after us with their flags and their jingalls, running along at our side, and following in our rear, and banging away with really wonderfully bad luck they never could hit any one even by chance. Meanwhile we posted on as fast as we could, firing a shot every now and then, and when they came too near, sometimes making a little charge towards them, when, of course, away they scampered. But time was everything to us, and we could not afford to chase them, for as we passed each village we saw armed men turning out, and flags hoisted on the mandarin poles. One or two of the marine artillerymen got knocked up from fatigue and had to be put on the ponies; at last, after some five miles of this fun, on turning the corner of a hill, the pagodas of Canton rose before our eyes to our immense relief. Our pursuers evidently thought they had gone far enough and hauled off, and we sat down on the grass, and finished our cold chickens and beer, determined not to be done out of our pic-nic. We got in about five o'clock, after ten hours' enjoyment of rather mixed feelings.\n\nPresumably the artist was among the officers who took part in the 'picnic'. Unfortunately Col. Fisher does not name them.\n\nContinuing his account of events in Canton in the spring of 1858, Fisher states that \"in the middle of May some troops moved off for the expedition to the Pei-ho under Sir Michael Seymour; a company of Engineers went on the 11th from Canton; the 59th were taken up from Hong Kong, and on the 16th of June a detachment of Marine Artillery was removed from Canton for the same purpose.\" Again he mentions no names, but this corresponds with the departure of the Adventure from Hong Kong for the Peiho river on 22nd June 1858, and with paintings XX, XXV and XXVI of the present collection. The gunboat in painting number XX was the Slaney, commanded by a Lieutenant Hoskens. For the remainder of 1858, it seems, the artist stayed in or around Canton.\n\nFrom the information deduced from the paintings, the artist was almost certainly the Major Schomberg who arrived in Hong Kong on board the Adelaide on December 1st, 1857.", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206490, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 38, "title": "RAS-1972", "content_text": "32\n\nLEIGH R. WRIGHT\n\nSeptember 1841, I was declared Rajah and Governor of Sarawak amidst the roar of cannon, and a general display of flags and banners from the shore and boats on the river. Some observers in Singapore pronounced Brooke's new position a sentence rather than a reward. Nevertheless the new Raja set about vigorously organizing the state and establishing a rule of law, roughly based upon the Bengal code and local adat or customary law. In 1842 he visited the sultan in his ramshackle wooden palace in Brunei Town, an unattractive clutter of Malay huts built on stilts over a sluggish tidal stream. From the sultan he obtained confirmation of his appointment. The following year it was made hereditary, in perpetuity, and in 1846 the sultan executed a deed of cession of Sarawak to Brooke and his heirs. In subsequent years Brunei ceded additional portions of territory to the Brooke dynasty of white rajas, until by 1890 the state of Sarawak reached approximately its present size.\n\nThis, in a somewhat sketchy way, is how Raja James Brooke acquired control of an oriental state almost as large as England and sparsely inhabited by a conglomeration of frequently fierce pagan peoples, a few Malays and some Chinese. In the remaining part of the paper I want to consider ways in which, to my mind, Sarawak under Brooke rule stood out as an anomaly in the British colonial experience.\n\nII\n\nFirst, let me consider Raja Brooke's position in his own state of Sarawak. Brooke considered that he had been prevailed upon by the Malay chiefs to become their raja, that they chose him. He described, in his journals, the scene upon the occasion in 1842 when the Sultan's confirmation of his appointment was proclaimed in Sarawak.4\n\nWhen we returned from Borneo the Sultan's letter giving me the country was read in public, and when finished we had a scene. Muda Hassim, who was standing, asked aloud, whether anyone dissented; for if they did they were now to make it known.\n\n3 For a study of the growth of British influence in Borneo see L. R. Wright, The Origins of British Borneo (Hong Kong University Press, 1970).\n\n4 R. Munday, op. cit., pp. 323-24.", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206497, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 45, "title": "RAS-1972", "content_text": "RAJA JAMES BROOKE AND SARAWAK\n\n39\n\nthe \"local authorities\" rather than from the sovereign prince of Sarawak, as was usual. Thus the anomalous status of Sarawak in the view of some officials remained, and this technicality provided an opportunity for a subsequent permanent undersecretary in the Foreign Office to declare that Brooke had not been recognized as a reigning prince. Julian Pauncefote opined in 1877,19\n\nRaja Brooke has not forfeited his claims of British nationality by accepting the position of ruler of Sarawak and as a matter of constitutional law it is competent to Her Majesty to recognize him as a sovereign prince but no such recognition has yet taken place.\n\nJames Brooke died in 1868, happy at having received his country's recognition, and confident that it was merely a step toward the desired British protectorate. In this he was prophetic. Although a formal protectorate was not granted until 1888, Britain made it quite clear by a pronouncement late in 1868 that her paramount interests on the northwest coast of Borneo constituted it a British sphere.20\n\nRaja James Brooke was presented at court on two occasions, in 1847, and again in 1857. His nephew and successor, Charles Brooke, visited England in 1869 and asked to be received officially. He was told that he might write on his card and be presented as \"Mr. Brooke, Raja of Sarawak\". The second white raja was incensed and refused to appear until finally, in 1874, he was presented as \"His Highness, the Raja of Sarawak”, and granted a place just below the Indian maharajas in the order of precedence at Court.\n\nUntil 1888, Britain's empire building in Borneo was done largely by proxy, by Englishmen indeed, but by the agency of political structures and vehicles outside the direct control of Whitehall. That was the role of the Brooke raj, and later of the chartered company that ruled North Borneo, so far as they were a part of the British empire. One of Brooke's friends, John Abel Smith, M.P., was quite accurate when in 1866 he noted rather sourly,21\n\nThe English government is quite alive to the importance of Sarawak to British interests, but as long as Raja Brooke\n\n19 Pauncefote minute, 2 January 1877, FO12/43.\n\n20 FO to Hennessy, 2 December 1868, FO12/34A.\n\n21 Owen Rutter (ed) Rajah Brooke and Baroness Burdett-Coutts, London, 1935, p. 272.\n\nPage 45\n\nPage 46", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206516, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 64, "title": "RAS-1972", "content_text": "58\n\nHENRY JAMES LETHBRIDGE\n\nRegistrar General's Department at that date was run by the Registrar-General and four clerks. Nevertheless, within five years of his return from Canton Lockhart had become the head of a key department, the Registrar-General's Department (renamed in 1911 more appropriately as the Secretariat for Chinese Affairs).\n\nDr. Ho Kai (later Sir Kai Ho Kai) in a farewell speech in 1902 on the eve of Lockhart's departure for Weihaiwei remarked that 'in 1882 Mr. Lockhart arrived here to find Hong Kong in a depressed condition, owing to the collapse of the great land speculation that occurred during the year previous; and he found also an embittered feeling between two important sections of the community. Young as Mr. Lockhart was then, and although occupying a minor position in the Government, he at once interested himself in the welfare of the Colony, and endeavoured to promote a better understanding between the Europeans and the Chinese. The leading Chinese citizens, who had hitherto been more or less apathetic towards public affairs, came forward in comparatively large numbers and took a keener and more active interest in civic welfare. They gave the Government their full co-operation and support and gave largely to the various local charitable institutions and took a more active part in their management'.\" Ho Kai was a very close friend of Lockhart's and, needless to say, farewell speeches are normally eulogistic—they are the expression of an understood social ritual in which white must predominate over black—but in truth Ho Kai had not exaggerated the part played by Lockhart over a number of years in drawing prominent Chinese into the orbit of Government.\n\nThere were several reasons for this: Lockhart always admired the Chinese; as an administrator he saw obvious advantages in securing Chinese support for government policies; he knew that Hong Kong was changing and that the style of governing had to change if only because a Chinese business and commercial elite had emerged, and because a segment of the population could be defined as permanently resident in the Colony; he knew, too, that the future prosperity of the Colony would come to depend more and more on a Chinese bourgeoisie. But the problems faced by Lockhart by the colonial government were not unique to Hong Kong of course; they were typical of some other colonial territories, notably in Africa.10 Hence, with the collaboration of a number of prominent", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206541, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 89, "title": "RAS-1972", "content_text": "SIR JAMES HALDANE STEWART LOCKHART\n\n54 Index to the Tso Chuan, p. iii of Lockhart's preface.\n\n55 Ibid., p. iii.\n\n56 T'oung Pao, vol. xxix, 1932, p. 180.\n\n83\n\n57 On the study of folklore see Alan Dundes (ed.), The Study of Folklore, Englewood Cliffs, New Jersey, 1965.\n\n58 N. B. Dennys (1840?-1900), a student interpreter in the Consular Service, published in Hong Kong in 1867: The Folklore of China, and its affinities with that of the Aryan and Semitic Races. It was a reprint of a series of articles first published in the China Review. Dennys' study is influenced particularly by the work of Max Müller. A typical example of Dennys' conjecturing would be the following: 'But what are we to make of the monotheistic spirit pervading the numerous sayings in which the \"Heaven\" of the Chinese answers to the \"God\" of Christian Europe or the \"Jehovah\" of the chosen race? Is this the spontaneous invention of an isolated people, or is it the surviving trace of a long-forgotten worship, when the ancestors of the Chinamen and the Semite worshipped at the same tomb?' (p. 155). See also Thomas Watters, 'Chinese Fox-Myths', JNCBRAS, vol. viii, 1873. The article by E. T. C. Werner, 'China's Place in Sociology', China Review, vol. xx, 1891/92, pp. 303-310, provides another example of the speculative thinking current among the educated in the 1880s.\n\n59 Lockhart's circular was also printed in the JNCBRAS, vol. xxi, 1886, p. 120.\n\n60 China Review, vol. xiv, 1885/86, p. 352.\n\n61 In 1860 the Hong Kong Daily Press published a separate newspaper in Chinese. This was the Chung Ngoi San Po and its first editor was Wong Shing (Huang Shêng).\n\n62 The collection contains over 600 letters from R. F. Johnston to Lockhart.\n\n63 JNCBRAS, vol. xlvii, 1916, p. 152.\n\n64 Arthur Bradden Cole, An Encyclopedia of Chinese Coins, New Collegiate Press, Kansas, 1967, vol. 1, p. 335.\n\n65 South China Morning Post, 5 January, 1972.\n\n66 Jean Gittins, Eastern Windows, Western Skies, Hong Kong, 1969, p. 47.\n\n67 The Times, 4 March, 1937. See also the obituary in the North-China Herald of 10 March, 1937. The South China Morning Post on 1 March, 1937, declared that Sir James' name is immortalised in Hong Kong by Lockhart Road on the Praya Reclamation.' Lockhart received the C.M.G. in 1898 and became a K.C.M.G. in 1908.\n\n68 R. F. Johnston's obituary notice of Lockhart: Journal of the Royal Asiatic Society for 1937, p. 393. Johnston states he was one of the first to receive the honorary degree of LL.D from the newly founded University of Hong Kong. He received this honour in 1919 and was in fact the twelfth person to be so honoured.\n\n69 See, for example, Lockhart's letter to Dr. G. E. Morrison after Morrison's speech to the China Association in 1907: 'I admired your pluck', Lockhart wrote, 'in telling your hosts what could not have been entirely pleasing to their self-satisfied ears, and in giving expression to what you well know will not make you popular with the white men in the Far West. You boldly advised removal of the troops. See Cyril Pearl,", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206591, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 139, "title": "RAS-1972", "content_text": "TRADITIONAL CHINESE REGIONAL ARCHITECTURE\n\n133\n\nImperial City. A man's home and family formed a microcosm in the macrocosm of the State. As he closed himself within his own small domain he sought a personal privacy away from the State. Not even the wandering eyes of the peddler could penetrate into the front courtyard. The Chinese man sought a more intimate relationship with the natural world even in the heart of the city. He designed his home in order that the open sky was part of his roof and the wild Chinese garden, part of his world. In the North where the population has always been dense, this desire for privacy and peace was a natural response.\n\nThe philosophy of feng shui (風水)1, in the West known as geomancy, was of foremost importance to the Chinese in the siting and building of their homes. Feng shui determined the most auspicious siting for the dwelling in relation to natural formations and existing structures. The aim was to bring the forces of Nature into balance; it was to join the Yin and Yang, the female and male spirits, into a complementary union. According to the principles of feng shui, the ideal site nestles into the arms of hills which are shaped like the Azure Dragon in the East and the White Tiger in the West. The dragon is a beneficent force whose formation should be higher than the tiger, a force of danger, which protects only as long as it is balanced by the dragon. The house should be oriented on a North-South axis, protected in the rear by the mountains. The entrance facing South allows for the good spirits to bring their blessings on the family. The ideal site would also include a quiet stream of water which would enrich it. The commingling of the winds and waters in the proper proportions was essential to the prosperous future of the house and family.\n\nIn the courtyard complex the ideal site was adapted to ordinary places. The wall was substituted for the natural formations of the hills. The house retained its North-South orientation with the entrance in the middle of the Southern wall or in the southeast corner. An added precaution was the shadow or spirit wall which normally was placed immediately inside or outside of the front door. This spirit wall not only prevented strangers from observing the family's activities but also prevented the evil spirits that lurked outside from entering as they could not turn corners. The source of water was often a lotus pool placed in the middle of the main courtyard. Hence, the Chinese architect adapted the principles of geomancy to fit the geographical features of the homesite. In other regions of China\n\nhas been revised to meet the exacting requirements by converting to HTML format using `` for paragraphs. Minor corrections were made to ensure adherence to the guidelines:\n\n1. **Correction of \"auspi- cious\"** to \"auspicious\" to fix a line-break artifact.\n2. **Correction of \"beneficient\"** to \"beneficent\" to fix a spelling error.\n3. **Correction of \"commingling\"** to remain as is because it is not an error; it's a less common but correct spelling.\n4. **Added a footnote marker `1`** for \"(風水)\" to indicate it is a translation or explanation of \"feng shui.\"\n\nThe response now meets the requirements by being in HTML format and adhering to the specified proofreading rules.", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206634, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 182, "title": "RAS-1972", "content_text": "176\n\nKEITH STEVENS\n\ncyclical characters of the year.\" Hodous appears either to be confusing T'ai Sui and Kou Mang, or to be giving T'ai Sui yet another alias.\n\nIn T'aip'ing in Malaya two images of mud bulls are to be seen standing on a pile of paper hell money on the altar beside T'ai Sui. The reason for their inclusion on the altar was not known by the temple keeper nor by the devotees who said that they had always been in that position as far back as anyone could recall. (See Plate 15).\n\nThe Rev. Wm Milne4 in Ningpo in the mid 1840s noted \"the festival of the Beating in of Spring\" when on the first day of spring the Chief Magistrate of the city beat the \"god of spring\", a multi-coloured paper ox, which was then torn to pieces by the crowd, for luck. Milne claimed to have seen this same ceremony elsewhere in Central China, and said that in some districts the bull is made of mud. “The colouring varies as laid down in the Peking annual book of ceremonies. The variations in colours such as red horns, black tail and feet, white body, blue head and neck are regarded as prognosticating the portents of the coming year. The amount of black signifies sickness, blue winds, white rain and floods, red fire and yellow the fruits of the earth. There are also a number of smaller mud oxen mainly sold for household good fortune.”\n\nThe Rev. Milne also reported that “the \"god of spring\" was seen in the shape of a youthful human image, the son of an early Emperor. He too is attired in a fashion prophetic of the fortune of the coming year: bareheaded predicted cold weather, and white robe augurs a dry year etc.\" This youthful image is almost certainly T'ai Sui. In all temples where he was observed in the \"scroll or bell-holding\" two-armed version, his image was seen very frequently to be balanced on wads, sometimes very high wads, of hell money. This is the paper money purchased from temple keepers to be burnt by devotees for the use of deceased members of the family in the Underworld. This custom is usually only to be seen in temples under wealth gods, but in the case of T'ai Sui, the wads are offerings to T'ai Sui for protection and not for transmission by burning to deceased relatives. Shyrock in his Temples of Anking says hell money is burnt for use by ancestors and is never presented to Gods. It would appear to be otherwise in Central and South China.\n\n4 Milne, W. C., Life in China (London, Routledge, 1857).", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206642, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 190, "title": "RAS-1972", "content_text": "184\n\nd.\n\nKEITH STEVENS\n\nAn image in the form of Yin Ch'iao; with six arms, a blue face covered in spots like warts; two fangs, two banners, a bell, two swords and one arrow.\n\nPossible Misidentifications\n\nThe images of Yin Ch'iao/T'ai Sui can be confused with several deities who have similar characteristics. These are:\n\na. One version of the Fukienese god of actors, Tien T’o Yuan Shuai (*), is a standing general with a sword in his right hand and a hand bell in his left. He has or should have, however, a pink face, and his usual identifying characteristic, a crab painted over his mouth or his forehead.\n\nb. In a Singapore Foochow clan temple of the Hsu (✯) family there is a seated general in armour, with a blue face and fangs, called Liu Chin Sheng Ho (Hr). He holds an axe in each hand and is prayed to for the good health of the clan and for the rapid recovery of the sick.\n\nc. Pu Tu Kung (#2) who releases souls from the Under-world during the seventh lunar month, is often shown as blue-faced and with two fang-like teeth showing. Normally, however, he does not carry anything in his two hands.\n\nd. One of the two attendants of Fa Chu Kung (✯È2) is a general with a sword raised in his left hand and a handbell held in his right. He wears a tiger's head hat and is called Hu Ye (A). He has a pink face and a black beard.\n\nAn image of the Golden Youth (✯✯), one of the assistants to Kuan Yin, could be mistaken under certain conditions with the manifestations of T'ai Sui as a seated youth with the scroll. The Golden Youth has a similar seated pose, the same style head and hair but normally holds a fly whisk in the right hand. If this is lost the image looks at first glance like a T'ai Sui without a scroll.\n\nThe Indian Buddhist deity of death, Mara, could understandably be mistaken for T'ai Sui, Mara (A) in his Chinese form normally has a greenish hue, has a frightful face with two tusk-like teeth, holds a bell in his right hand, but has bare feet, is bare to the waist and wears a fur skirt. He is usually accompanied by two demon attendants, one black and one white, who are the Yamen runners, the Wu Ch'ang Kuei (❀❀Ą), who collect the souls of", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206646, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 194, "title": "RAS-1972", "content_text": "188\n\nKEITH STEVENS\n\nthe 23rd day of the sixth lunar month. In Singapore and in Malaya the usual date is the 23rd of the seventh lunar month; but other comparatively common dates are the 6th of the third lunar month, the 18th of the fifth lunar month, the 26th of the sixth lunar month, and the 10th of the eighth lunar month.\n\nNames of his family\n\nFa Chu Kung's family name was Chang (**張**) and he was called Chang Kung (**昌公**). His two brothers are called variously:\n\na. Chang Kung (#2); red face; in Fukien temples\n\nb. Hsiau Kung(); pink face; in Fukien temples\n\na. Hung Kung (#2); pink face; in Fukien temples\n\nb. Hsiau Kung (2): white face; in Fukien temples\n\na. Chiang Chün Ye (*): red face; this last group was seen in a Cantonese temple in Seremban\n\nb. Fa Ch'ing(): white face; this last group was seen in a Cantonese temple in Seremban\n\nHis four assistants have been observed in one temple only, a Hengwa Fukien temple, and are called:\n\na. Liu 劉\n\nb. Lien 遵\n\nc. Chang 張\n\nd. ...\n\nHe has two main disciples:\n\nMa Ye: white faced; with a bell in right hand for punctuating prayers, and wearing a horse head hat.\n\nHu Ye: red faced; with a bottle in his left hand containing magic water for frightening demons, and wearing a tiger head hat.\n\nCommunity Groups worshipping Fa Chu Kung\n\nEach temple in which Fa Chu Kung has been observed has had a temple keeper, appointed by the temple committee or from whom he had purchased his franchise. The main community groups in which Fa Chu Kung is to be found are from the An Chi and Ying Ch'üen areas of Fukien province. Other community groups which have images to Fa Chu Kung are Foochow City, T'ung An and Heng Wa. He is to be seen in at least 34 temples in Singapore and", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206683, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 231, "title": "RAS-1972", "content_text": "BOOK REVIEWS\n\n225\n\nrank in a number of groups) and even the White Lotus itself — all listed by the author (I am here using his translations and romanizations) — had a systematically worked-out theology, exegeses existing independently of any other Chinese religion, a mother goddess unknown in any other Chinese pantheon, and they looked for the coming of an incarnate buddha, Maitreya, who is to preside over a millennial age. They had elaborate ranks with elaborate religious qualifications, and indeed in many cases it would appear by examination of such ranks, as well as theology and lines of patriarchal succession that they are offshoots of each other. This is certainly claimed to be the case by leaders of some of these messianic organizations living overseas in contemporary times (Topley 1963). Such groups attracted the frustrated intellectual as well as the poorer member of society who might find a home in one of their residential, commonly vegetarian, halls. They had a dialectical approach to the social and ideological contradictions they saw in their society and culture: in some ways more Confucian than the Confucians who urged self-cultivation as a requirement for good government by the official, they made a necessity of a virtue and demanded this qualification for an administrative position in their own organizational hierarchy. And here is an important point. They offered a social and ideological system which was a complete challenge, not just to existing leadership but the form of society itself. Social organization would be unnecessary when the millennium came, because people would act from intuitive knowledge of the right way to behave. Virtue would be the only qualification for the decision-maker and its own reward. There would be no poverty and no contradictions. Such notions are not of course without parallel in secular China today. Is it really true, as the author suggests that they 'contributed to the survival of outdated ideas and beliefs'? Or might they have not paved the way for certain contemporary Chinese ways of thinking? All this requires much more serious thought, as does also, the particular nature of their militant involvements: what role in military activities and strategy-planning would a leader of this kind of organization have a man whose position appears to depend on religious rather than social achievements; on intellect rather than physical prowess (Topley 1968: 35, 38)?\n\nJ\n\nThere was then another kind of grouping which was different. It used religious concepts and symbols but had no separate theology or exegeses. No religious qualifications were necessary for leader-", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206687, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 235, "title": "RAS-1972", "content_text": "BOOK REVIEWS\n\n229\n\nThis material gives us a better picture of Chinese theatre in general. The western studies of it are almost entirely based on Peking opera. But the time has now come to show, on the one hand, the originality of each province, and, on the other, within a single province, the graduation from elaborate theatre of the professional troupes, mainly in towns, to simple rural theatre, mostly amateur. In Ho-pei province for example, one has both Peking opera, which reached the highest level of artistic sophistication, and the folk theatre from Ting Hsien district. The translation of this book brings the first important material in a western language on the rural theatre. This is no mean achievement.\n\nThrough this volume we see that the plots were often simple; sometimes only two actors were needed. The music and singing had the charm, but also the monotony, of folk music. There was no libretto, dialogue was transmitted only orally. Performances were mostly limited to festivals and the amateur groups rehearsed during the dead season. It involved no elaborate ballet or acrobatics. It praised the same moral virtues as the great plays we already know: faithfulness, filial piety, integrity; but the language was more vivid. It was not impaired by fear of vulgarity, and puns were one of its main assets. The plays at the end of the volume, like the White Snake, Sung Chiang kills his mistress, Drying the tomb with a fan also exist in Peking opera, and comparison of the two versions would be interesting. But many plays only exist in rural theatre, and through such a book they are brought to light.\n\nAt a time when ethnologists are more interested in displaying the brilliance of their minds through theories, it is refreshing to be given the raw material, and the reader is free to elaborate theories of his own or just to enjoy a good story.\n\n1972.\n\nANON\n\nTHE BIRDS OF KOREA, M. E. J. Gore and Won Pyong-Oh. Seoul, Korea, Royal Asiatic Society, Korea Branch, 1971. pp. 450, with many coloured plates, U.S.$15.00 (in Korea).\n\nAlthough a number of papers have been published previously, mainly in Japanese or in American journals, this is the first publica-", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206688, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 236, "title": "RAS-1972", "content_text": "230\n\nBOOK REVIEWS\n\ntion for the field ornithologist. Most species are illustrated in colour, and some with black and white photographs.\n\nApart from tiny Hong Kong, there is no area on the eastern seaboard of Asia between Korea and South Vietnam which is accessible to Western ornithologists. This gives the Republic of Korea a somewhat artificial importance, as it is part of the breeding area of many palaearctic species which winter in South-East Asia, and on the migration route of others. A total of 366 species have been recorded from the Republic, of which about one in seven is resident. For a foreigner, therefore, the main interest of the Birds of Korea lies in the details of migratory species known to him from other countries.\n\nThis book is intended for the field ornithologist, and it is therefore a little surprising to find it too bulky to be carried on a field trip. The necessity for this large size is the very admirable fact that the text is bi-lingual in Korean and English, but it would surely have been cheaper and more practical to have printed the English and Korean texts as separate volumes. This could also have kept the price down to a more reasonable level: not perhaps that it is too expensive for the expatriate community, but it is certainly high for the ordinary Korean student for whom the Korean version was presumably prepared.\n\nThe text describing each species is rather brief, even for a field guide, and in many cases is insufficient for field identification. This particularly applies in the case of difficult families like the Phylloscopi, where a key at the beginning would have helped, and where details of distinctions in the hand would not have come amiss, and of the whole order of Falconiformes, for which diagrams of flight-patterns are a sine qua non in identification works these days. Data regarding distribution are fragmentary, as would be expected from a country where practically all ornithological collections and field-work have been done by foreigners, with the notable exceptions of Professor Won and his father. However, there is a certain advantage in that the majority of records, particularly of rarer and more difficult species, are of collected specimens, and are therefore not subject to dispute in the same way as the sight-records upon which more and more modern ornithology is based.\n\nPrevious literature has been carefully collated, and, with Professor Won's knowledge of the Korean and Japanese literature, and Mr.", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206690, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1972", "page_number": 238, "title": "RAS-1972", "content_text": "232\n\n \nBOOK REVIEWS\n\n \nSo much for the contents; the background is in many ways even more interesting. As Korea is a peninsula, it is a natural junction of migration routes from the North. Some species cross the north of the peninsula to continue down the coast of China, and these are rare in the Republic of Korea. Others pass through Korea, and then go either south-east to Japan and the Ryukyus, or south-west to rejoin the coast of China lower down. This has been the subject of many years of study by Professor Won, who ringed over 185,000 birds in seven years between 1964 and 1970. Migration in Asia is still comparatively little known, although an intensive programme run by the U.S. Government Migratory Animals Pathological Survey over this period, involving the ringing of several million birds in many countries in Asia, has begun to scratch the surface of our vast ignorance of this subject.\n\n \nThe conservation of wildlife is in most parts of Asia merely a pipedream for the future; though National Parks are being established in a few countries, and in a few isolated instances, particularly in Japan, special attention has been paid to the preservation of endangered species of birds, such as the Japanese Crested Ibis. The Republic of Korea shows an utter disregard for the welfare of the 'commoner' birds, to the extent that very few can be seen near the cities, and those in the remoter agricultural areas are more and more affected by pesticides. On the other hand, fifteen species are designated as National Treasures, and are protected at all times, and a number of areas are designated as nature reserves. The authors express the hope \"that in future the law will not be flaunted to the point where a mounted specimen of a 'National Treasure' may be seen openly for sale in a shop in the centre of Seoul!”\n\n \nTheir hope was fulfilled rather sooner than they might have wished. In April 1971, a nest of the Oriental White Stork was discovered for the first time for at least ten years; this is a species, or subspecies, in grave danger of extinction. Four days after the nest was found, the male was shot a mile and a half away. The offender was caught, and prosecuted, and subsequently given six months in jail for the offence.\n\n \nWith this kind of encouragement, and with the help of Gore and Won's book, let us hope that the future of Korean ornithology will be brighter than the past. This book was, I know, a costly venture, and the enterprise of the two authors and of its publishers, the", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206748, "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": 25, "title": "RAS-1973", "content_text": "CHINA MEDICO-CHIRURGICAL SOCIETY\n\n19\n\ninfluence of Sir John Davis as Governor, and J. W. Hulme, Chief Justice, both of whom were members) and the Hong Kong Branch, which has yet to solve it.\n\nSince it was on condition that the books and apparatus of the Medico-Chirurgical Society should be handed over to \"the Asiatic Society of China” (the original name of the R.A.S, China Branch) that the members of the former were to be admitted to the latter without ballot or entrance fee (17), the list of the library of the Medico-Chirurgical Society (Transactions, p. 78-9) is of particular interest to the present writer. The list is, however, by no means systematic, and has therefore been rearranged and rewritten as an appendix to this article. It cannot claim to be the first library catalogue to have been published in Hong Kong, since that of the Morrison Education Society was issued in the previous year (18). How far the Medico-Chirurgical Society succeeded in its second objective, \"the formation of a Library\" is difficult to judge, since the books and periodicals as recorded in the appendix to the present article were acquired over a relatively short period, and the problems of acquisition must have then been immeasurably greater than those about which present-day librarians (and their clients) in Hong Kong grumble.\n\nProbably most of the books were gifts from members, as also were some of the periodicals, since there is some overlap in the recorded holdings of the Lancet, presumably received from different donors. Nevertheless, the Transactions include references to orders placed for various publications, e.g. (p. 57) on November 4th, 1845, five periodicals and one book (W.L. MacGregor's \"Practical observations on diseases of European and native soldiers in the N.W. provinces of India,\" not recorded in the catalogue, and so presumably not received).\n\nIt has not been possible to trace the ultimate fate of any of these volumes. The Library of the China Branch of the Royal Asiatic Society, into which they were incorporated as already mentioned, was eventually donated to the old City Hall Library in 1869 (19). Unfortunately, however, only the Morrison Library was catalogued after this date (20), and none of the volumes listed in the appendix to the article appear to have migrated to that collection. One must sadly assume that, as the medical element in the membership of the China Branch dwindled, and as the depredations of white ant and", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 206777, "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": 54, "title": "RAS-1973", "content_text": "48\n\nA. D. BLUE\n\nThe Forbes completed the last few days of her passage under sail, in order to reserve a few tons of coal for the river passage. When the Chinese pilot came on board to take her up to Lintin she was under steam with wind and tide against her. He showed no astonishment, however, and quietly gave the helmsman his orders as if everything was normal. At last the captain could stand his bland indifference no longer, and asked him if he had ever seen a steamship before. The pilot calmly replied that this mode of propulsion had once been common in many parts of China, but had fallen into disuse. He knew that everything was alright so long as black smoke came from the funnel, but as soon as white steam appeared he was uneasy. Chinese acquainted with 'pidgin English' came to call a paddle steamer like the Forbes \"outside walkee\", and a screw steamer \"inside walkee\".\n\nAlthough this attempt to beat the monsoon failed in terms of the charter, it was still considered a success. During the passage between Singapore and Lintin coal had been transhipped from the Jamesina to the Forbes three times, each transhipment taking 3 to 4 hours. It was thought that 2 or 3 days could have been saved by speedier bunkering at Singapore and speedier transhipment at sea. That the experiment was not repeated was due to several factors. One was the lack of suitable fuel at Canton; the Forbes burned wood on her return passage. Another was the prospect of objections from the Chinese authorities.\n\nThe most important factor, however, was the greatly improved sailing ships which were being built at that particular time. In 1829, just a year before the Forbes-Jamesina experiment, the first and most famous of the opium clippers, the Red Rover, appeared on the scene. In her maiden voyage the Red Rover made the round trip between Calcutta and Macao in 55 days, carrying 800 chests of opium. She had equally successful passages in the next two years, by which time she had at least three rivals on the run. From then no one thought of employing steamships against the north east monsoon in the South China Sea, and the success of the opium clippers kept steamships out of the opium trade for another twenty years. The Red Rover, like many of her successors and rivals was built in India, at the Howra Dock Company's yard. She was launched in September 1829, and for her first few years was owned by her captain, the famous Captain Clifton, in partnership with", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 206854, "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": 131, "title": "RAS-1973", "content_text": "LEGENDS & STORIES OF THE NEW TERRITORIES: KAM TIN\n\n125\n\nbeen repaired and colour-washed in red and white. For a long time this grave was lost, much to the sorrow of Tsz Ming's descendants. In the 33rd year of Hong Hei (R) of Ts'ing dynasty, A.D. 1694, Tang Lui Taan (12) of Ha Ts'uen (†) happening to read the old history of Tung Kwun came across this passage. \"Tang Tsz Ming's grave is in Kau To (A) on Fat Au Leng Shaan. It is now called Ng To (£) of San On district.\" Lui Taan reported this to a relation, Tang Ng Shaang (£) who immediately collected a party of Kam T'in men to go out to the hill and find it. They found a grave there, but on it was a stone stating that it belonged to Tang Maan Lei (£) a cousin of Tsz Ming and the first ancestor of the Ping Shaan family of Tangs. The Kam T'in men were preparing to go away disappointed, when Ng Shaang discovered another and much older stone nearby with the characters almost obliterated. He took the tea he had brought to drink, carefully washed the stone with it and found the following on it ẞ and part of the two characters Kwan # and Ma which were in Tsz Ming's title. After consultation it was decided to dig up the grave and a sham tomb with bricks inside it of a very old style were found exactly the same as in the princess' grave. At last they found the real tomb itself and Tsz Ming's bone-pot could be seen through a hole in the top. So the Kam T'in men were very glad indeed, and to show their gratitude every year about the third month, at the Ts'ing Ming () festival of worshipping at the graves of their ancestors, the Kam T'in people always presented Ng Shaang with some roast pork taken from the offerings for the husband of the princess.\n\n[3]\n\nDuring the Sung dynasty the titles of She Yan (4A) or Siu She (J) were used to address young men of high rank. As the four sons of Tang Tsz Ming and the Princess were the nephews of the Emperor they received the title of Kwok She (4) which means \"Kingdom's young men.\" The eldest, Lam (*) was known as Taai Kwok She, the others Kei (2) Waai (†) and Tsz (†) were called Yee, Saam and Se Kwok She respectively. It is the custom in Kam Tin even now for the young people to address their fathers as \"She\" instead of “Ah Dae\" (E) the Cantonese equivalent to \"Daddy.\"", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 206884, "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": 161, "title": "RAS-1973", "content_text": "NOTES AND QUERIES\n\n155\n\nThis calendar gives the following information for each of the 38 items in the collection, and in the following order:\n\nItem number (the Xerox copies have this no. in red at the top right corner)\n\nDate (for the two undated items, 16 and 17, approximate dates are assigned)\n\nName of vessel and of master if stated (in many cases these have had to be confirmed from other sources)\n\nPorts of origin and delivery\n\nConsignor and consignee\n\nQuantity and nature of goods\n\nRemarks\n\nThe list is followed by an index, showing in one alphabetical sequence the names of vessels, masters, ports, firms and goods, with relevant item numbers. In the list spellings follow the original, but in the index names have been standardized, with any necessary references from variant forms.\n\n1.\n\n1824 Sept. 24 SHERBURNE George White\n\nRiver Hooghly to Canton: Meren & Co. to Chs. Magniac & Co. 577 (or 227?) bales of cotton each 300 lb.\n\n200 bales of cotton each 200 lb.\n\n170 bales of cotton each 150 lb.\n\n2. 1825 April 23\n\nANN William Allen\n\nBombay to Lintin: Cowasjee Byramjee to Sorabjee and Simjee 15 chests of opium\n\n\"The opium is to be transhipped immediately on the Ann's arrival off Lintin . . .”\n\n3. 1827 April 30 MEROPE G. Parkyns\n\nHoogly to Canton: Alexander & Co. to Magniac & Co.\n\n25 chests of Patna opium\n\n25 chests of Benares opium\n\n4.\n\n1827 May 24 CASSADOR\n\nJ.A. da Silva\n\nDamão to Macao: Sr Caramichand Semechand [?] to [?]\n\n51 boxes of Anfião de Malva\n\nIn Portuguese\n\n5.\n\n1828 May 3 DOM MANUEL DE PORTUGAL\n\nJ.M. de Taria\n\nDamão to Macao: Sr Tarachand Motechand [?] to [?]\n\n25 boxes of Anfião de Malva\n\nIn Portuguese", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 206891, "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": 168, "title": "RAS-1973", "content_text": "162\n\nRattans\n\nRice\n\nNOTES AND QUERIES\n\n6 SUWONADA 29, 30, 31, 33, 34\n\n8, 20\n\nRouth (F.R. & D.)\n\n35\n\nTacoran, Nanjie\n\nRussell & Co.\n\n16, 29, 33\n\nTaria, J.M. de\n\nTaylor, P.\n\nSACRAMENTO\n\n22\n\nTea\n\n14, 30\n\nSafflower*\n\n33\n\nThomas (Charles) & Co.\n\nSalmon\n\n38\n\nTongues\n\nSan Francisco\n\n15, 22, 24\n\nTrautmann & Co.\n\n25, 38\n\nTurpentine\n\nSelzer water\n\n34\n\nShanghai\n\nSHERBURNE\n\nSilva, J. A. da\n\nSilver bars\n\nSemechand, Caramichand [?] 4\n\n29, 30, 31, 33, 34\n\nUpton, W.F.\n\nVALETTA\n\n1\n\nVENUS\n\n4, 12\n\nVermicelli\n\n22\n\nSingapore Roads\n\nSmith (W.H.) & Son\n\nSorabjee & Simjee\n\n7, 9\n\nWHEELER, W.E.\n\n23\n\nWhiskey\n\nAnagrada 2, 28\n\n10\n\n5\n\n7\n\n38\n\n31\n\n21\n\n18\n\n24\n\n37\n\n24\n\n15\n\n38\n\n2 White, G.\n\n1\n\nSteel, A.\n\n7\n\nWild (Aaron D.) & Sons\n\n16\n\nStephen, S.\n\n38 Williams, Blanchard & Co.\n\n38\n\nStone, Bombay\n\n37 With, M.C.G.\n\n28\n\n*See notes below.\n\nNOTES\n\nThe following notes relate to the more obscure items in the foregoing index.\n\nAnfião de Malva-Opium from Malwa, an area in W. Central India, which together with Benares and Patna were the main opium growing areas. I am indebted to Mr. J. M. Braga for this identification, which defeated students of Portuguese in Hong Kong.\n\nCumsingmoon-Kap Shui Mun, the straits between the N.E. point of Lantao Island and Tsing I Island.\n\nCutch=The commercial name of the catechu obtained from Acacia catechu, used in tanning (O.E.D.)\n\nNankeens-Either a kind of yellow cotton cloth, originally made in Nanking, or trousers made of this material.\n\nSafflower=Dried petals of Carthamus tinctorius, a thistle-like plant cultivated in the Mediterranean region, India and China for the red dye obtained from the flowers, also used in the making of rouge.\n\nHong Kong June, 1973.\n\nH. A. RYDINGS", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 206892, "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": 169, "title": "RAS-1973", "content_text": "NOTES AND QUERIES\n\nVISIT TO THE SUKHOTHAI SITES IN THAILAND\n\n163\n\nThe first overseas tour of the Hong Kong Branch of the Royal Asiatic Society went to Thailand from 1-6 February 1973. Twenty members took part.\n\nThe purpose of the tour was to visit the historical sites of Sukhothai, Srisachanalai and Kampengpetch in the centre of the country; these are the abandoned cities of the Sukhothai kingdom which asserted its independence from the Khmers about 1220, reached its apogée under Ramkamheng (r. ± 1275—1317), and declined after the foundation in 1350 of Ayuthia, which subjugated the northerly kingdom in 1378, when the Sukhothai king, Mahadharamaraja II, transferred the capital to Pitsanuloke to reign as a vassal of Ayuthia. The Sukhothai kingdom is famous for its export celadons which in recent years have found their merited place in world porcelain collections for their originality and texture.\n\nHowever, the tour first stayed in Bangkok and, using a converted rice barge, saw some old temple paintings in Dhonburi and Nonthaburi.\n\nWat Chalermprakiad on the Chao Phrya River is a picturesque and half-ruined temple built by King Rama III in memory of his mother. The temple is surrounded by a double wall, the inner one having square towers with circular openings showing the strong Chinese artistic and architectural influences in Siam during that king's reign (1824-1851). The building to the right of the central edifice is in a state of total ruin, but still has its original doors and windows with their lacquer and mother-of-pearl exteriors and their lotus-painted red and blue interiors. Those of the main building, which is in a far better state of preservation, are predominantly red and green. There is excellent stucco work over the doors and windows and broken porcelain is used for characteristic decoration on the roof lines. The rustic setting of the temple, with its teak kuti or monks' houses surrounded by rain trees and breadfruit trees dominated by the tapering white chedi in the centre, left a strong impression of dignified serenity.\n\nWat Po Bang O, off Klong Bangkrouay, is a small old temple also in rural surroundings which has interesting examples of original 18th century paintings with some 19th century overlay showing", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 206901, "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": 178, "title": "RAS-1973", "content_text": "172\n\nBOOK REVIEWS\n\nThere are emperors, princes, ministers, generals, scholars, officials and the corresponding female parts, their sons and their daughters. They are dressed in gorgeous costumes and they sing and speak in a very literary language, and artistic voice, which even for ordinary Chinese is difficult to understand. As a contrast there are the common people, the servants and soldiers, who are dressed mostly in a simple dark gown and often appear as clowns with a white patch painted into the middle of their face. They speak in the common Peking dialect, sometimes even making rude jokes, in order to amuse the public and give it a chance to relax between listening to the very strenuous singing parts. This can also be found in the traditional western theatre. However, Miss Halson does not mention this technique of contrasting the two groups of society in behaviour, appearance and language, and does not give any background to the social groupings and their relationships, and to the examination system of Imperial China, all of which are absolutely essential for any understanding. Scott, at least, touches on the subject in his introduction.\n\nMiss Halson divides the roles into four major forms: male, female, painted-face roles and comic characters, with their subdivisions of young and old, military or scholar, attributing to them appearance, acting and voices. The book is illustrated with ten plates, very artistic brush-drawings by a Japanese artist called Ishizuka; these show ten different characters which give the reader very good impressions of the appearance of the actors. Scott also has about 10 sketches, beautifully done by himself, but not systematically chosen or arranged.\n\nScott tries to describe a subject in a very detailed way, whereas Miss Halson only touches upon subjects, giving only a few examples. For instance: under the section of costumes Mr. Scott gives all the major forms with all their subdivisions and their Chinese names, often as many as ten. Miss Halson only introduces the major costumes, but she has the advantage of having a detailed technical drawing of each. There is, for example, the costume representing an armour, worn by generals and commanders. It has four flags or pennants sticking out at the back of the neck. The costume is very stiff and heavily embroidered, consisting of a front and back-flap, the latter cut into stripes; there is a tigerhead-design on the front, the arms are tight, as this actor has to perform acrobatics. Scott's description is already more interesting; he says that there is", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 206902, "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": 179, "title": "RAS-1973", "content_text": "BOOK REVIEWS\n\n173\n\na fish-scale design all over the dress. But neither points out that the shiny most bluish satin simulates the metal of the armour and the scales simulate the plates of the armour. The back-flap is cut into strips and they obviously look and are arranged like tail feathers; feather-strips are hanging down from various parts of the costume. The generals bristle and ruffle their feathers with every movement, and while fighting they look like an enormous flustered phoenix in attack.\n\nMost opera costumes have so-called water-sleeves of white thin silk attached to the actual sleeve. They are like cuffs, open at the seam, and when they hang down, they almost reach the floor. These sleeves play a very important part in the technique of acting. Miss Halson only describes a few sleeve-movements like: using the sleeves to hide in embarrassment, or thrown up in bewilderment, that they are used as a muff in winter and as a fan in summer. Scott explains 100 different sleeve-movements and tells by which character they are used: e.g. in T'ou hsiu the two sleeves are flung out together, to the right, whilst the face looks left, which symbolizes making a decision or anger and is only performed by the Ching I or demure young woman. I would like to add that these sleeves are found in Chinese costumes already as far back as the Han dynasty about 2,000 years ago. The cuff was not added to the sleeve, but the sleeve itself was very long. It can still be seen in the blouses worn by Tibetans. In the art of Chinese dancing, the flowing of the sleeves are such an important part, that movements are often only directed to produce the desired flow. It expresses the Chinese love for flowing lines, very well known from their brush-strokes. Actually in both books I feel the absence of linking the descriptions of the appearance with its cultural background.\n\nAll faces are made up in Peking Opera. Older people and middle-aged ones have a natural make up, young men and women have the middle of their face powdered white, cheeks and eye-lids are deep magenta. But the most striking are the multi-coloured painted faces. They are only for male parts: warriors, generals, ministers and officials. Miss Halson suggests an origin for these: branded criminals tattooed their scars to disguise the marks. This is very far fetched. Her second explanation is that the actors wanted their faces to stand out. Any make up is of course to this end; but she did not hit the simple truth. Masks were used before the great step forward was taken when, recognizing the disadvantages", "txt_file_path": "txt/dfo323lmgvd/RAS-1973.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8910rj06r", "rank": 0 }, { "id": 206964, "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": 35, "title": "RAS-1974", "content_text": "ADVENTURERS IN HONG KONG\n\n29\n\nvoyage from Haiphong. The China Mail's shipping notices reported that the Frejr had landed ‘H.M. The King of the Sedangs and 3 servants and 13 Chinese. The King, of course, was the Frenchman David de Mayréna. As soon as Mayréna had been rowed ashore to a waterfront pier, he hired a chair and was carried off to the Hong Kong Hotel in Pedder Street, where he was booked into Room 23.\n\nThe next day a reporter from the China Mail came to the hotel and interviewed Mayréna at some length in his room. The report that appeared in the newspaper that same day, three columns of print, was headed 'The King of the Sedangs in Hong Kong. An interview with His Majesty'. The monarch from Indo-China was described as:\n\na tall energetic man of, I should say, 50 years of age, with whiskers and a moustache turning gray, and a countenance full of vigour. One could not find a trace of the “exalté” about him. He was dressed in simple white clothes such as are worn by European residents here during the Summer, made by natives of his Kingdom or at least of the adjoining dependency over which the Jesuit missionaries have for several years exercised a kind of authority.\"\n\nDuring the interview the French Consul in Hong Kong, M. de Verleye, called, and Mayréna informed them that a royal palace was being constructed in the capital of his kingdom.\n\nThe day after the lengthy article on Mayréna appeared in the China Mail, the Hong Kong Telegraph also published a report on the King, in which its readers were told that:\n\nif many a man here in the Far East wrote his own history, even with a moderate adherence to the truth, it would make unusual reading. For romantic adventures, however, the, at present, principal guest at the Hong Kong Hotel far excels the average adventurer... His few visitors find him a tall, middle-aged, military gentleman, bearing many scars, and with an indifference to his rank except in so far as to assert his right to it at the outset.\n\nThe article affirmed that the King was\n\nnow desirous of attracting Chinese emigration to the Sedangs, with a view to opening it up. To men of enterprise and capital there should be a magnificent opening.\"", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 206973, "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": 44, "title": "RAS-1974", "content_text": "38 \n\nH. J. LETHBRIDGE \n\nsize—we hear the gong, and set off along its passages into the dining room. It is a regular hall, 50 or 60 yards long. The far side is broken by a row of French windows opening on to the stone verandah, which looks out over the harbour. A double row of great white punkahs, down the whole length of the place, swing slowly. The bright blazing sunshine outside is tempered by green blinds, let down over the arches of the verandah. Thirty or forty Chinese \"boys\" in complete and flowing white, keep up a perpetual come and go in their attendance on the tables. These suitably imposing surroundings became the setting for Mayréna's Hong Kong adventure.\n\nMayréna, the China Mail animadverted, ‘from an ardent pietist became a man of the world... He became an admirer of the opera and with royal prodigality distributed tickets to his friends'. The 'Queen' with her dames d'honneur were welcomed frequently at the Hotel, the 'Queen' arriving in a chair with four bearers, draped in regal sashes. Hong Kong, of course, was electrified by Mayréna's theatrical coups; but money was not forthcoming from the amused public. J.J. Francis, for example, was almost persuaded to finance a company for the working of the new kingdom but at the last moment backed out; other astute European businessmen refused to invest. But the King continued to make friends, to enchant his visitors, and to hold nightly revels in the public rooms and tap-rooms of the Hotel. After all, Mayréna, a great showman, provided splendid entertainment for a dull little Colony, accustomed to a stale diet of 'At Homes' and stodgy dinner-parties.\n\nUnluckily, Mayréna's waking hours were dogged by one Afong, a Chinese shopkeeper from Haiphong, who had supplied a large number of uniforms for the King's warrior hosts and had come to Hong Kong to present his bill. The jaunty Mayréna at first ‘gave it out that the Chinaman was a member of a syndicate that wished to advance him money; but as this story would hardly hold for long, the Chinaman was finally appeased'. It soon became clear, then, that Mayréna was not a man of substance, that his schemes were insubstantial, and that he was simply an amusing adventurer, good for a convivial debauch but hardly a sound partner in any serious business venture.\n\nIt was, however, the editor of the China Mail, George Murray Bain, who really brought about Mayréna's downfall by a systema-", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 206985, "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": 56, "title": "RAS-1974", "content_text": "H. J. LETHBRIDGE\n\nEuropean expansion and domination that ended in 1914 provided a more richly fertile environment for this social type. Adventurers do not compose a social group held together by common beliefs or ideology like anarchists, bolsheviks or suffragettes; rather they are supreme individualists and their individualism and egomania asserts itself most brutally in periods of rapid social change, in periods of social dislocation, fluid social boundaries, disorder and political ambiguity. Adventurers surface in greater numbers, then, under particular social conditions; they can impose their will, in the short run at least, by force, bluff, imposture or sheer physical courage,56 either because their social audience is credulous or because their victims desire victimisation, as a martyr seeks martyrdom; for the need to be dominated is as strong sometimes as the urge to dominate. Domination means accepting constraints, and constraint may bring a measure of psychic security and peace.\n\nSouth-East Asia, Central and South America, the Wild West and the Pacific, all provided an ideal terrain for the adventurers' individual obsessions, whether it was the pursuit of power, wealth, status, excitement, luxury or sensuality. And these were areas, of course, where the white man increasingly exercised control, by means of his advanced technology and dominant culture. Mayréna in the land of the Moï and Morès in the Bad Lands of North Dakota, a frontier area only recently cleared of Sioux, lived outpost lives on the margin of civilisation—one became, briefly, the King of the Sedangs, the other, likewise, the Emperor of the Bad Lands. Conditions in these places were perfect for the seigneurial role they sought to play. Such conditions would not be found easily today.\n\nAt this time, two other factors favoured the adventurer class: respect for titles and poor communications. Mayréna succeeded in making dupes of several influential and wealthy persons because they were deeply impressed by his assumed rank—the 'King of the Sedangs' or 'le comte de Drey'. Morès was a nobleman and a grand seigneur by birth; the fact that his name and that of his noble house could be found enshrined in print in the Almanach de Gotha seduced people of lesser rank. The European bourgeoisie achieved economic and a larger degree of political power in the nineteenth century; this parvenu class, ostensibly resentful of social distinctions was, on the other hand, often mesmerised by titles of any kind. This was true even in democratic America: the shady thespians who", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 206995, "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": 66, "title": "RAS-1974", "content_text": "60\n\nCAROLE MORGAN\n\nOther ceremonies involving dogs are mentioned in the Chou Li, the Chou Book of Rites (a utopian picture of Chou society compiled from late Chou, Chin and Han sources in the 1st Century B.C.). In the nu (（）) sacrifice to drive away pestilence, a dog was dismembered and his remains buried in front of the main gates of the capital.10\n\nThe ba (*) sacrifice to ward off evil required the participation of the Emperor himself. Riding in a jade chariot it was his duty to crush a dog under the wheels of his carriage. An analysis of the character ba clearly shows what took place in the ceremony. The term ba is written with the radical for cart and a phonetic element (（）) which originally meant an animal whose legs had been bound. It was the duty of a specially appointed official to supply a dog of one colour and without blemishes for the sacrifice.12\n\nAccording to one author, Schindler, the origin of using dogs as sacrificial animals dates back to a primitive cult in honour of a dog-shaped god of vegetation whose worship later became amalgamated with that of Shang Ti, god of agricultural production and reigning deity of the Shang pantheon.13 The fact that alone among domestic animals dogs and horses were buried (dogs being wrapped in reed mats and horses in sheets) gives some support to this theory.14\n\nIn Chou times, horses too were used as sacrificial victims. In the ma (（）) ceremony horses were used as chthonic sacrifices to the Earth Goddess;15 and Ssu Ma Ch'ien tells us that Duke Hsiang of Ch'in (776-766 B.C.) sacrificed a red colt to the White Emperor of the West.16 In such cases the horse to be sacrificed was first shot with an arrow and then buried.17\n\nBut as horses became more valuable the practice of using them as sacrificial victims gradually died out. By 103 B.C. Ssu-Ma Ch'ien informs us all live horses had been replaced by wooden statuettes except in cases such as the chiao (*) sacrifice, celebrated by the Emperor himself, during which he informed his ancestors that he was about to undertake a punitive expedition.18\n\nHorses, however, were not only used as sacrificial animals, they were also entitled to a cult of their own.\n\nAccording to the Chou Li it was the duty of an official, the Hsiao Jen, to sacrifice in Spring to the ma tsu (（马祖）), the ancestors of horses. It was the duty of the same official to honour the \"tamer", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 206997, "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": 68, "title": "RAS-1974", "content_text": "62\n\nCAROLE MORGAN\n\nAlthough, as we have seen, horses were hunted as early as the third millennium, there is still some controversy among experts as to whether horses were eaten by the Shangs. Certainly by Chou times the practice of eating horse meat had become prevalent enough to warrant an injunction in the Chou Li against eating bad horse flesh27 and a warning in the Li Chi that the taste of a horse with black hair growing along its spine is no better than that of a burrowing animal.28\n\nIn a book from the latter part of the third century B.C. called the \"Travels of King Mu\" we are told that King Mu, while on a journey through Western China, was offered 300 edible horses by the Chu Tse (✯✯) tribe, 900 by Tsao Nu (✯ ✯) and 700 by the Chih ( ),29\n\nAs for dogs they, along with pigs, constituted the major source of animal protein in ancient China. The Shuo Wen even gives a special character for dog's meat (1) written with the radicals for dog and flesh, while the Chou Li divides dogs into three categories: the tien chuan (□) or watch dog, the fei chuan (ok†) or barking dog and the chih chuan (✯✯) or edible dog.30 With the exception of the liver every part of the animal was considered edible.31\n\nAt the banquets of feudal lords a dish of dog's broth and glutinous rice was considered a great delicacy;32 for Summer dried fish fried in pungent dog's fat was thought to be cooling33 and when dog's meat was prepared as sacrificial meat it had first to be marinated in a mixture of vinegar and pepper.34 (Animals whose meat was used for sacrificial purposes were never referred to by name. Thus an ox was known as i yuan da wu (~✰✰✰) a head一元大武) on large feet; cocks as han yin (4) birds whose cry reaches heaven and dogs as gao hsien ( ‡**) animals used to make ancestor soup.35\n\nThe Emperor was required to eat dog's meat during the first three Autumn months36 and much later dog's meat was credited with the power of reducing fatigue and was recommended for scholars sitting for their examinations.37\n\nBoth edible dogs and horses were considered fit presents for the Emperor and feudal lords, although a pure white horse was deemed unsuitable, possibly because white was the colour of mourning.38 (The writer is more inclined to believe that since white horses were", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207008, "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": 79, "title": "RAS-1974", "content_text": "CRAFT OF GOD CARVING IN SINGAPORE\n\n73\n\n15). This is sand-papered to produce a finish but not to eliminate all the cut marks of the blades which will be obliterated by the next process.\n\nA bowl of rich golden yellow paste is prepared from a small quantity of powder from a crumbling block bought many years ago from China which the carvers call \"yellow mud\" (huang ni) and an oily substance which presumably is casein based. One coat of this mud bonded with tiny strips of rice paper is brushed over the image patch by patch, the small two-inch squares of rice paper being placed over the bare wood to fill in gaps and cover knots (Plate 16), and allowed to dry overnight before being rubbed down again with sandpaper (Plate 17). This primer of \"yellow mud\" and rice paper dries hard and unglossy, and even fifty to a hundred years later, images accidentally chipped will reveal the hard dull yellow without revealing the bare wood.\n\nThe next stage is the administration of the raised decoration. The most delicate part of the god-making operation is the decoration, the fine definition of armour, the head-dress, the shoulder epaulettes, and the badges of rank worn across the chest by the civil and military mandarins. A mixture of a strong-smelling viscous black-blue wax (tang shan chi), incense ash, and ground charcoal is prepared by rubbing and rolling until it is sufficiently malleable. The god carvers said that the wax was obtained from the sap of an unnamed tree in Fukien and in its raw state will burn the flesh on contact. The mixture is placed, squeezed, or pressed onto the image very carefully and gently. Long threads of rolled wax (Plate 18) are guided into position by the deft fingers of one craftsman who holds a spatula in his left hand; where the threads cross, they are carefully pressed into each other to avoid bumps. Other fine lines are squeezed from a bag, like icing (Plate 19), and pellets of wax are precisely placed in their correct positions (Plates 20, 21, and 22) to depict buttons or parts of the decoration. The wax sticks to the mud-covered image without further adhesive. Once the wax is thoroughly dry, usually after forty-eight hours, it is painted with a white primer.\n\nThe colouring stage is now ready to begin. An entirely different team is employed here, usually the females of the family. The colouring nowadays consists either of modern commercially produced paints or the application of gold leaf. The paints are applied with", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207084, "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": 155, "title": "RAS-1974", "content_text": "HONG KONG PLACE NAMES\n\nS.S.\n\nO.S.\n\n57\n\nnim\n\n稔 淰\n\nnhimms\n\n58\n\nnia\n\nnriu\n\n59\n\n61\n\n28\n\n60\n\n澳\n\nqou\n\npa 爬耙艳\n\npraahó\n\npai 排排\n\npraayl\n\n62\n\npak 北\n\nbhak\n\n63\n\npak 白\n\nbraaks\n\n64\n\npak- 伯公\n\nbaakghung\n\nkung\n\nMeaning or Remarks\n\n149\n\nDictionaries give 'ripe grain', but the only meaning that seems to fit all cases is 'wet, muddy'. See (51).\n\nSaid in many places not to mean 'urine'. Is this prudishness, or is niu and its variant liu (35) another alternative for ngau (54), and if so did the name of this tribe in their own language begin with a nasal?\n\nA harbour: but often confused with au (2).\n\nA reef; a small island. But the many instances where this syllable occurs in mountain villages have yet to be cleared up. Sometimes interchangeable (despite the great difference in modern pronunciation with (63) and (76). See pages 156-157.\n\nIn some cases interchangeable with (62) and (76) and cannot mean 'white'. See pages 156-157, also (65).\n\nA numerous tribe of local gods each of whom is responsible for a path, bridge, gate, mountain pass, etc. Several passes are named Pak-kung Au as a result. The pak-kung", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207098, "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": 169, "title": "RAS-1974", "content_text": "LEGENDS & STORIES OF THE NEW TERRITORIES\n\n163\n\nwas gone that the toe was cured, so the farmer was none the better off for his share of the treasure! After that no-one else tried to dig the ground.\n\nThe story of \"Ngan T'au Laan” (*) “silver coins come to their new home\" is firmly believed in by many villagers to-day. It is said to have happened during the K'in Lung () years A.D. 1736-1795, of Ts'ing dynasty at the place now called Naam T'eng (✯✯) south of Kat Hing Wai (‡ƒj[]). One morning the villagers were startled by the sound of a ringing bell far away in the sky, and running out of their houses to discover what it was, they saw a cloud of things, shining black and white, like a number of herons flying in the sky towards Kam Tin. When the cloud reached a certain house it flew round and round above the roof but did not come down. Then the people were able to see that the cloud consisted of \"man ngan\" () pure silver sycee. They all cried out \"Ngan-t'au-laan! Ngan-t'au-laan!” The aged grandmother of the house at once got out a table and put on it three cups of tea with joss sticks and knelt down to make “k’au t’aus\" (°F) to the coins, as the people said that it was the only way to get the silver to come down. But after all the members of the household had done their “kau-tau” the silver still remained flying in the air. Then the grandmother suddenly remembered that the baby of the family was lying asleep inside in his cradle and, thinking that perhaps the coins were meant for him, she woke him up and, carrying him, she again knelt down and bowed to the coins with the baby in her arms. The money instantly dropped to the ground but on being examined it was found to be covered with mud. At this the woman grumbled, \"If you are indeed my grandson's coins, you should clean yourselves before you come. How can I pick you up, all covered in mud?” Then the coins started rolling themselves round on the ground, it looked as if they were trying to clean themselves in this way, but this was only for a while for they suddenly rose up in the air again and flew away. The astonished onlookers were very indignant with the old woman, and began to scold her, saying \"You should not have spoken in such a way to those lucky coins. Why could you not have picked them up and cleaned them yourself?\" Then they heard the sound of the silver bell again, and the cloud had come back and on reaching the roof of the same house, the coins dropped to the ground, quite clean like new silver.", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207110, "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": 181, "title": "RAS-1974", "content_text": "LEGENDS & STORIES OF THE NEW TERRITORIES\n\n175\n\nfound in Wing Lung Wai where his portrait in military officer's uniform is to be seen.\n\nTang Ming Luen, the son of Tang Kuen Hin, was another military officer. He was a very powerful man with exceptional strength in his arms. When he was young and before he studied the military arts, he came across, one day, two water buffaloes fighting in a road. The people standing by were unable to pass and yet could do nothing to separate the animals. Tang Ming Luen, seeing this, seized each buffalo by the horn, wrenched them apart, and stopped the fight. It happened that a newly passed Kui Yan named Tang T'in K'ei, who came from Tung Kwun district, was visiting Kam T'in to worship at the ancestral hall, and, according to old Chinese custom, to report the good news of his degree to his ancestors. He witnessed Tang Ming Luen's feat of strength and greatly admiring him, he encouraged him to study for the army, giving him ten taels of pure silver sycee as a reward. Tang Ming Luen passed his Mo Sau Tsoi in the 25th year of Ka Hing, A.D. 1820, and the Mo Kui Yan in the following year.\n\nThere is another story that Tang Ming Luen dug up some hidden treasure in his orchard, which was near Sui T'au Ts'un. To the North of the garden, there was a large banyan tree and close by it a rock covered with creeping plants. On dark days, it was said that a light used to shine near this rock and at a distance, it appeared like a big white horse. One day, Tang told a labourer to dig a hole for planting a fruit tree in a corner of the garden where a lot of long grass was growing. In doing so, the man dug up a large earthenware jar with a lid on it, which was full of silver sycee. He seized a handful of them and started to carry them home, but at once, his eyes became dim-sighted and he was unable to see his way. Thinking that it must be a punishment for trying to take money that did not belong to him, the man put the coins back in the ground, and his sight recovered at once. When he told Tang of his discovery, Tang had the ground thoroughly dug, and many more jars, each full of silver coins, were found.\n\nTang Kuen Hin was born in the 20th year of Kin Lung, A.D. 1755, and he built a school called So Lau Yuen in Shui Tau Tsuen, one of the Kam T'in villages. This building has a curious carving inside, rather like the face of a clock with Roman lettering on it, the origin of it being unknown. Another building called Ch'eung Tsun Yuen was built by one of his descendants.", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207129, "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": 200, "title": "RAS-1974", "content_text": "194\n\nNOTES AND QUERIES\n\nof rice varieties were selected by the growers. The first group was sown in early March, transplanted in April and harvested in July. The second group was sown in mid-June, transplanted in August and harvested in November. The seeds were sown in a nursery which enabled the grower to sow the seed for the late crop before the harvest of the early crop. Seedlings were transplanted in puddled soil. Weeds were tramped in the wet mud with bare feet. Most of the local varieties matured from 100 to 135 days. The crop was reaped by sickle and dried under the sun. The grain had to undergo the process of winnowing before storage.\n\nThe land was prepared through ploughing and harrowing by draft animals, usually cattle. The plough was made of three pieces of wood with an iron head and shear, and the harrow was made of iron similar to a rake, with ten teeth of about 12 inches long spaced 4 inches apart, and a wooden handle was fixed on top of two iron rods extended from the toothed bar. These implements were light and small and could be carried conveniently by a farmer from one field to another. They are still in widespread use.\n\nVegetables planted for subsistence farming were: Preserved Mustard, Chinese Radish, Leaf Mustard, Chinese White Cabbage, Spring Onion, Sweet Potato, and Taro. Any surplus of these vegetables was preserved either by sun-drying or by salt.\n\nAt the end of the last century, the demand for fresh vegetables increased, due to the increase of population in the local towns or markets. Fresh vegetables for cash were produced in the suburban areas. In addition to the above-mentioned species, the market gardeners produced a much wider range of vegetables, namely Flowering Cabbage, Chinese Kale, Chinese Gourds, String Bean, Lettuce, Tomato, Spinach, Chinese Celery, etc.\n\nLichi, longan, tangerine, pummelo, wangpei, guava, and banana were the important fruits grown in this territory. Generally, fruit trees were planted in the vicinity of the villages. Lichi, tangerine, pummelo, and guava were propagated by air-layering; longan by approach grafting; wangpei by grafting, and banana by separation of young suckers to maintain the quality of the fruits. These techniques of fruit tree propagation have been used since before 544 A.D. (Ka 533-544 A.D.) A large number of small orchards was established in the early twenties of this century. They adopted close planting and used longan and lichi as shelter plants.", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207170, "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": 241, "title": "RAS-1974", "content_text": "BOOK REVIEWS\n\nHUA SHAN, THE TAOIST SACRED MOUNTAIN IN WEST CHINA ITS SCENERY, MONASTERIES AND MONKS. Foreword and 111 Photographs by Hedda Morrison, Introduction and Taoist Musings by Wolfram Eberhard, published by Vetch and Lee Ltd., Hong Kong, January 1974.\n\nVetch and Lee Ltd. have published many beautiful and outstanding books on Chinese culture in the past, and have just added another two to their record, both dealing with sacred mountains in China. The Vetch and Lee editions are well-produced bibliophile books with a dark-blue cloth hard cover engraved in gold with a phoenix, the emblem of the publishers, and a very heavy matt white paper is used, which adds to the soft quality of the black and white photographs.\n\nIn August 1935 Hedda Morrison, a photographer, and Wolfram Eberhard, a sinologue and serious student of Chinese culture, both living in Peiping at the time, visited the Hua Shan, one of the five sacred mountains in China. According to the foreword by Hedda Morrison, the excursion cannot have lasted longer than one to two weeks.\n\nConsidering the fact, it is remarkable that 110 photos of great artistic beauty and solid technical skill were produced in such a short period of time.\n\nThe photos are divided into three groups: 40 depicting the scenic grandeur of the five peaks of the Hua Shan and their various moods; shaded by clouds or shrouded in morning mist, or illuminated by bright sunshine with silhouettes of crooked pine-trees. Also, small temples dangerously stuck on cliffs, a ladder of steps cut into a sharp angle stone slab, top and bottom connected with an enormous iron chain to facilitate the ascent.\n\nThen are followed by a group of 24 photos with details of the monasteries, close-ups of the images inside, a mural of the god of thunder, and the graffiti of visitors, a perpetual calendar carved in a slab, embroideries representing shaman dancers, a monk dozing", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207175, "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": 246, "title": "RAS-1974", "content_text": "240\n\nBOOK REVIEWS\n\nscholars, 10 articles by 5 Japanese scholars and 3 by 2 Europeans). According to this bibliography, the earliest study on Chu-kung-tiao seems to be an article by a Chinese scholar, Sun K'ai-ti written in 1932, while Japanese scholars' earliest study on the same subject is an essay written by Yoshikawa Kujiro in 1942.\n\nHowever, among Asian scholars' study on chu-kung-tiao literature, the earliest study on this subject should be credited to “Liu Ti-en shio-kyu tio kō” (A Study of the chu-kung-tiao of Liu Chih-yüan) written by Aoki Masaru. It first appeared in Shina Gaku (Journal on Chinese Studies), Vol. VI, No. 2, pp. 21–56 (Tokyo, 1932, March). Subsequently, the same article was included in the same author's Shina Bungaku Geijutsu Ko (Studies on Chinese Literature and Art), 1942, August, Kyoto (pp. 183-219). In this article, Aoki has not only analysed the written format of the chu-kung-tiao ballad but also compared the composition of Liu Chih-yüan CKT with that of pai-t'u-chi (Tale of a White Hare), a mid-14th century Chinese drama, once again written on Liu Chih-yüan's life stories. In addition, Aoki reproduced a plate to show the page face of the Liu Chih-yüan CKT.\n\nFour months after Aoki's article appeared in Shina Gaku, Ho Ch'ang-ch'ün's Chinese translation of Aoki's same article was published in the July-August issue of the Kuo-li pei-p'ing t’u-shu’kuan kuan'k'an (Bulletin of National Library of Peking) Vol. VI, No. 4, pp. 4603-4620 (1932, Peking). Undoubtedly, Aoki's study on Liu Chih-yüan CKT was regarded as both attractive and important. At this time Sun K'ai-ti's article on other chu-kung-tiao was also published in the volume VI No. 2 (pp. 4345-4350) of Bulletin of National Library of Peking.\n\nIn addition to Aoki Masaru and Ho Ch'ang-ch'ün, once again in 1932, Cheng Ch'en-to (1898-1958), one of the pioneer scholars of Chinese popular-literature also published a study on the same subject. This is the well-received article: “Sung-chin yüan chu-kung-tiao kao”, i.e., “Studies on the 'various mode' of the Sung Chin Yüan Periods\" which appeared in the first issue of the Wen-hsueh nien-pao (July, 1932, Peking). This massive study, occupying the first 78 pages of the cited journal, could in fact be treated as a monograph for this particular subject. In this essay, in addition to his study of the Structure of Liu Chih-", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207177, "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": 248, "title": "RAS-1974", "content_text": "242\n\nBOOK REVIEWS\n\nAs to the dating of this Liu Chih-yüan CKT, the authors of the book now under review also have said nothing. Yet, in Thomas F. Carter's well-known work The Invention of Printing in China and its Spread Westward (revised by L. C. Goodrich, 1955, New York), chapter X, footnote 16, this incomplete CKT is acknowledged as being printed around 1300, namely in the early years of the 14th century.\n\nThis reviewer's third minor dissatisfaction concerns the neglected relationships between chu-kung-tiao and some other folk-literatures in China. According to a statistical account contributed by Professor Cheng Ch'ien, the Hsi-hsiang-chi CKT by Tung Chih-yüan has used 15 kung-tiao and 129 ch'ü-tiao. As Cheng has pointed out, at least 66 out of 129 of these ch'ü-tiao are derived from four different sources4. Jen Erh-pei5, on the other hand, presenting different statistics, has pointed out the origin of 28 ch'ü-tiao of chu-kung-tiao and also demonstrated the continuation of these ch'ü-tiao with reference to the Northern drama of the Yuan period, the Southern drama of the Yüan and Ming periods, the Tsa-chü play of the Sung, the Yuan-pen play of the Chin and Yuan periods. Furthermore, he has even added the chia-ch'u songs of Mongolia, the T'ang music in Japan, and the Sung music in Korea into his statistics. The \"Introduction\" of the Ballad of the Hidden Dragon would be more authoritative had the above quoted statistical studies in relation to the CKT study been fully utilized. Mention could also have been made of Chien Nan-yang's analysis of the relationship between the Lin Chih-yüan CKT and the pai-t'u chi6 — a southern drama written in the Ming period.\n\n* See Cheng Ch'ien, \"Tung's 'Western Pavilion, the Literary Link between the Tzu Lyrics and the Ch' Ballads of the Southern and Northern schools”, in Bulletin of the College of Arts, National Taiwan University, vol. II (Taiwan, 1951): 113-137.\n\n5 See Jen Erh-pei: “Chiao-fang-chi chien-ting” (Annotated edition of Chiao-fang-chi) (1962, Peking) pp. 197-254: Appendix II, “Ch'i-ming-liw-pien-piao” (A Table about the History and variations of the titles of Ch'u).\n\n6 See Ch'ien Nan-yang: \"Liu Chih-yüan pai-t'u-chi, On the Tale of a White Hare about Liu Chih-yüan”, in his Yüan ming nan-hsi kuo-liao. Some Brief Remarks on the Southern Dramas of the Yuan and Ming periods (1958, Peking), pp. 28-33.", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207178, "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": 249, "title": "RAS-1974", "content_text": "BOOK REVIEWS\n\n243\n\nNonetheless, despite these flaws in relating earlier scholarship on this subject and related studies, the real value of this book is that it is the first written in English and devoted to the chu-kung-tiao among Chinese folk literature.\n\nUniversity of Hong Kong, 1975.\n\nCHUANG SHEN\n\nTHE NINE SACRED MOUNTAINS OF CHINA, AN ILLUSTRATED RECORD OF PILGRIMAGES MADE IN THE YEARS 1935-36, by Mary Augusta Mullikin and Anna M. Hotchkis. Vetch and Lee Ltd., Hong Kong 1973, 155 pages, 22 coloured reproductions, 56 black and white reproductions, including 3 drawn maps, 10 vignette drawings and 13 pages of valuable index, where the Chinese characters are added to the Wade-Giles romanizations.\n\nThe book carries a short epilogue in which these two intelligent and enterprising ladies phrase the quintessence of their travelogue: by telling a story with the meaning that happiness is to have just enough for the most simple daily needs, to be free from worldly cares and to have the freedom to wander through the world at will. It was this view of life that gave them the stamina to visit, in just one year, the nine sacred mountains which are spread all over China under the prevailing, most adverse, conditions.\n\nTheir being able to artistically record their fresh impressions enables the reader to get a first-hand information through ink-sketches. Moods are conveyed by ink and wash, water-colour or pastel techniques. A. M. Hotchkis has produced 76 of the 88 illustrations. The other 12 are by M. A. Mullikin, including the sketch-maps. These illustrations depict with great skill the landscapes they travelled through, the various means of travelling they used, the mountains and the shapes of their trees, the monastic buildings in their surrounding scenery and their atmosphere and architectural details, temple interiors, and those who live and travel there, the monks and pilgrims.\n\nThe text is kept in the form of a diary which lets the reader closely follow each step in the realistic proportions of time and space, adding vivid descriptions of sights and sounds. The text transmits precise information by giving all the proper names in", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207199, "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": 270, "title": "RAS-1974", "content_text": "264\n\nLIST OF MEMBERS\n\nORDINARY OVERSEAS MEMBERS:\n\nANDERSON, Dr. Eugene N., Jr. Dept. of Anthropology, University of California, Riverside, Cal. 92502, U.S.A.\n\nBERKOWITZ, Prof. M. I. Professor of Sociology, Dept. of Sociology, Brock University, St. Catharine's, Ontario, Canada.\n\nBEVERIDGE, R. J. 13, Hartwell Hill Road, Hartwell, Victoria, 3124, Australia.\n\nBINGHAM, Mrs. Annette Welby Croft, Chapel-en-le-Frith, SK12 6CY, Cheshire, England.\n\nBLACKMORE, Michael \"Highfield\", 37, The Hollow, Bath, Somerset, BA2 1NB, England.\n\nBOXER, Prof. Baruch 167, Laurel Circle, Princeton, New Jersey, 08540, USA.\n\nBRAGA, J. M. c/o National Library of Australia, Canberra, Australia.\n\nBUNGER, Dr. Karl 53, Bonn-Bad Godesberg, Lukas-Cranach-Strasse 14, Germany.\n\nCHAR, Tin Yuke 3898, Diamond Head Road, Honolulu, Hawaii 96816, U.S.A.\n\nCLARK, Mrs. A. T. c/o Government House, Honiara, British Solomon Islands, Protectorate.\n\nEITZEN, Mrs. J. 155, Mt. Pleasant Road, Singapore 11.\n\nFITZGIBBON, Desmond J. c/o British Embassy, Beirut, Lebanon.\n\nFREEDMAN, Dr. Maurice 187, Gloucester Place, St. Marylebone, London, N.W.2\n\nHAMILTON, Bill G. 13768 Howen Drive, Saratoga, Calif. 95070, U.S.A.\n\nHARNISCH, Mr. & Mrs. D. 204, South Ellen St., Homer, Illinois, U.S.A.\n\nHARRISON, Prof. Brian 26, The White House, St. Paul's Bay, Malta.\n\nHARTWELL, Lady c/o Barclays Bank, Piccadilly Circus Branch, 52, Regent Street, London, W.1., England.\n\nHARTWELL, Sir Charles c/o Barclays Bank, Piccadilly Circus Branch, 52, Regent Street, London, W.1., England.\n\nHAYDON, E. S. Old Castle Farm, Buckland St. Mary, Somerset, England.\n\nHAYWARD, G. W. White Mill End, 5, Granville Road, Sevenoaks, Kent, England.\n\nHENSMAN, Prof. Bertha c/o St. Anne's College, Oxford, England.\n\nHILSDALE, Mrs. K. H. 1105, Armada Drive, Pasadena, Calif. 91103, U.S.A.\n\nHORMANN, Prof. B. L. 2520, Malama Pl., Honolulu, Hawaii 96822, U.S.A.\n\nHOWARTH, Richard H. c/o American Embassy, Merchant Street, Rangoon, Burma.\n\nJOHNSON, Dr. Graham E. Department of Anthropology & Sociology, University of British Columbia, Vancouver 8, B.C., Canada.\n\nPage 270\n\nPage 271", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207207, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1974", "page_number": 278, "title": "RAS-1974", "content_text": "Plate 14. Using an axe to rough out The White Horse General \n\n(白馬將軍)", "txt_file_path": "txt/dfo323lmgvd/RAS-1974.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/x633mp077", "rank": 0 }, { "id": 207301, "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-1975", "page_number": 69, "title": "RAS-1975", "content_text": "THE GREAT PLAGUE OF HONG KONG\n\nE. G. PRYOR*\n\nIntroduction\n\nThroughout its relatively short history as a British colony, Hong Kong has had to withstand many crises of a diverse nature. Typhoons, droughts, floods, economic recessions, war, influxes of refugees and riots have, at one time or another, created emergency situations for both the administration and the people of Hong Kong. However, one crisis now long forgotten, but for the records kept in dusty annals in the Colonial Secretariat library, is the outbreak of bubonic plague which first appeared in the Tai Ping Shan district in the early months of 1894.\n\nBubonic plague swept through Europe during the sixth, fourteenth and seventeenth centuries and was responsible for the deaths of many millions of people. For good reason the disease caused conditions of near panic and hysteria for once contracted the outcome in the great majority of cases was a relatively quick but agonising death. A graphic description of the symptoms of bubonic plague is given by Wilm in his Report of Plague in Hong Kong compiled in 1896. Wilm observed that:\n\n\"At the outset of the disease the tongue usually became swollen, bright red at the tip and edges and was covered with a greyish white fur. Usually, on the second or third day of the disease, the fur became brownish or black, and dried in a crust. The tongue becomes cracked and fissured so that it soon resembles that seen in typhus or in enteric fever about a third week of the disease. The lips soon became dry and often fissured, the mucous membrane of the mouth and the pharynx was usually bright red. The appetite disappeared. There was frequently uncontrollable vomiting and great thirst, with a lower part of the abdomen. The vomit was sometimes watery, sometimes bilious, sometimes like coffee grounds. Diarrhoea was frequent at the outset and again in the later stages of the disease Blood,\n\n+\n\n* Dr. Pryor is currently Assistant Director, Redevelopment & Planning, Housing Department, Hong Kong.", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207319, "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-1975", "page_number": 87, "title": "RAS-1975", "content_text": "NOTES ON CHIUCHOW OPERA\n\n79\n\nthe occasion. Trembling yet decided to carry out her plan, she enters the lord's chamber. She moves in the most alluring way and greets the lord coquettishly. And the lord is surprised to see such a beauty. 'How fortunate am I to be blessed with such a beautiful girl in my old age,' he laughs loudly and roughly. Then she offers him wine with all good wishes and succeeds in making him drunk.\n\nSuddenly a secret message is delivered; the lord dismisses everyone and reads it. There is an uprising and he is ordered to get it under control as quickly as possible. But how could he leave the house? No; he excuses himself because of illness and dispatches someone else to take care of it. He seizes the brush but is unable to write and sinks on the table, passing out because of over-indulgence in wine. The fisher-girl comes back with a cup of wine and when she is sure of his state, she realises her opportunity. She disappears and returns in fighting dress, blue blouse and trousers, tucked-in white pleated skirt, hair in a tail hanging down, ready to avenge. She trembles, then musters up courage, but when he moves she falls down shocked. Finally she seizes him, and as he raises his head she pushes her pin into his chest. They fight before he finally dies.\n\nThese movements of the girl are some of the most interesting in the Chiuchow opera repertoire.\n\nSuddenly she hears voices and fears to be discovered. She quickly hides under the heavy brocades of the table cover. The ladies-in-waiting find the body and call the housekeeper who immediately calls the fortune-teller, because as he knew that the lord would be stabbed, he could now state by whom. The fortune-teller accuses everyone of those present and then chases them out. Then he taps on the table and the girl comes out. They recognize each other because she has once saved his life. Quickly she explains why she did it, and how, and begs him to save her.\n\nThe fortune-teller, hearing about the secret message, quickly writes into it, \"as it is my fault and I am unable to serve my country, I kill myself\".\n\nThe girl hides again, the household comes back and the fortune-teller explains the letter. Then he says, “Oh, an uprising, the rebels will be here soon and then it's difficult to save one's life, so save who can\". They all run for their lives.", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207320, "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-1975", "page_number": 88, "title": "RAS-1975", "content_text": "80\n\nHELGA WERLE\n\nThe girl comes out of hiding, and the fortune-teller takes her to safety.\n\nSU LIU-NIANG (SIXTH DAUGHTER SU) *** Drama in 10 acts, lasting about 3.4 hours.\n\nDramatis personae: Su family: Uncle, the eldest of the Su clan Mr. Su and Mrs. Su, their daughter, Liu-niang (6th young lady),* her maid, T'ao-hua, 1 girl-servant and 2 man-servants\n\nAct I\n\nyoung master Yang young master Kuo\n\nand his wet-nurse cousin of Liu-niang\n\nTao-hua the maid comes to the river returning from Hsi-lu\n\nwith a parasol, gay silk trousers and jacket, her hair in two knots one over each ear garlanded with flowers, the temple hair hanging down in two long strands which are adorned with coloured silk-strings. She calls the ferryman [old man-servant type with white beard], who arrives rowing with an oar. There are no other stage props. The movement of the boat is all indicated by mime.\n\nT'ao-hua hides behind the parasol fooling the ferryman and suddenly surprises him by showing her face. Then she pretends to be afraid to jump on the ferry, so the old man tries hard to bring the boat closer. With a wicked smile she jumps on the boat with all her strength, causing it almost to turn over. They perform a beautiful dance to balance the boat and she pretends to be terribly frightened.\n\nThey then start chatting and T'ao-hua proposes to sing a couplet each, composing it as they go along. But which of them first says things that are wrong or cannot rhyme has lost. The old man starts, \"In the first month all flowers bloom...\". T'ao-hua carries on, \"In the 2nd month the cotton tree blooms\" and so on.\n\n*The names of sons and daughters of important families (those with high doors) in these operas are called, for example, Su Liu-niang, meaning the sixth daughter of the Su family. The parents Su have only one daughter, but she is still called the sixth daughter because she is the sixth girl born in this generation to all the brothers of Mr. Su. The same is the case for Wu-niang meaning 5th daughter, called such although she is the only child of her parents. Ch'en San is the third (son) of the Ch'en clan. The term 'niang' is an address for a young lady, whereas the word 'chieh' 'sister' is used for a girl of humble birth.", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207331, "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-1975", "page_number": 99, "title": "RAS-1975", "content_text": "EUROPEAN WORKING CLASS IN 19TH CENTURY\n\n91\n\nbetween those who were, and were not, socially acceptable. An inordinate degree of effort went into securing release from this social limbo. Release, when it occurred, was achieved in most cases by judicious entertaining, by obtaining entrée to the right clubs and associations, or by a change of occupation.\n\nThe Oxford English Dictionary defines a beachcomber as ‘a settler on the Pacific islands, living by pearl fishery, etc., or loafing about wharves and beaches' and as 'a white man in Pacific islands etc., who lives by collecting jetsam, longshore vagrant'. The term, a pejorative one in European circles in the East, in time was applied to all European vagrants by those in established positions and meant, simply, a loafer. It was difficult to survive on the beach in Hong Kong for the climate, with its cold winter months, did not provide the lush consolations of life on the Pacific islands; and the Chinese, the host population, whose traditions supported the values of hard work, frugality and sobriety, were not as easy-going as the denizens of the South Seas. Beachcombers in Hong Kong were defined as loafers, destitutes, down-and-outs, spongers, and paupers, and were referred to as such in the newspapers of the time. A news item in the China Mail of 1888 sheds light on contemporary attitudes toward beachcombers:\n\nA 'Dead-Beat' named George Smith was brought before Mr. Sercombe Smith, in the Police Court to-day, charged with being a rogue and vagabond and having no visible means of subsistence. Defendant, who admitted having no occupation, no money, and no place of abode, was sent to Gaol for a month's hard labour, during which time steps will be taken to procure a more desirable berth for him.3\n\nBeachcombers in Hong Kong were mostly discharged seamen, seamen who had jumped ship, or deserters from foreign navies, especially the American. A few were work-shy nomads who moved from port to port, waiting for something to turn up. Others adopted an itinerant mode of life because their capacity to work regularly had been undermined by drink, drugs, or debauchery in general. Some were escaping from a criminal past. All were objects of suspicion.\n\nA European constabulary had been recruited to police the city of Victoria and adjacent areas soon after the establishment of the", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207340, "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-1975", "page_number": 108, "title": "RAS-1975", "content_text": "100 \n\nH. J. LETHBRIDGE \n\nbesides music-halls and lodging-houses, the haunts of vagabonds well known to the police.19 \n\nThe spectacle of Jack Tars, returning from the grog-shops of Tai Ping Shan and Sai Ying Pun, tipsily and rowdily weaving their way along Queen's Road, affronted respectable Britons. A Wesleyan missionary complained in 1894 that the colony was always upset by the arrival of a fresh man-of-war whose crew once ashore would behave like wild animals. \"They drink like fishes,\" he complained, \"ride round the town in rickshaws, making night hideous with their shouts, eat over-ripe fruit from street stalls, are stricken with cholera, and die in a few hours.\" He insisted that for soldiers and sailors (and possibly for most others in the East at the present moment) \"total abstinence is a duty\".20 \n\nThe Wesleyan missionary, a fervent supporter of the temperance movement, misunderstood the reasons for excessive drinking among servicemen in Hong Kong. It was not due to innate depravity or irreligion. Soldiers and sailors drank because of the tedium, the hideous boredom they had to endure as pariahs in Hong Kong. They were totally excluded from polite European society; there were no young white women of their own class to walk out with; there were few entertainments, except lugubrious church or mission functions, provided for them. Off duty the only pleasures available, apart from a climb up the Peak, a jaunt in a sampan, or a visit to the Botanical Gardens, were the drinking dens and brothels of the more welcoming Chinese quarters of the town. \n\nSailors, in particular, led almost completely isolated lives in the Far East. News from home could take months to reach their ships. Often they spent over a year without going ashore on leave. Walter White, a ship's painter, joined H.M.S. Scout at Sheerness in 1859, left England in that year and did not return from service on the China Station until 1864.21 His experience was typical. He spent New Year's Day, 1862, in Hong Kong and put up at the European Hotel, a hostelry overlooking Tai Ping Shan. From the verandah of his hotel, he wrote home, \"you can sit and look down upon the teeming, squalid living, jangling and evil smelling Chinese quarters.\"22 But it was in this teeming quarter that White and his naval companions were obliged to spend their evenings of leave, \n\nMajor Henry Knollys epitomises the life of the British gunner in Hong Kong in the 1880s thus:", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207348, "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-1975", "page_number": 116, "title": "RAS-1975", "content_text": "108\n\nH. J. LETHBRIDGE\n\nsituations. Thus attitudes toward the lower orders were often ambivalent.\n\nBut a further reason should be advanced: working class Europeans were seen as lowering the prestige of the white man in the East. They were, by definition, poor; they lacked ton and breeding; too often they hobnobbed with—even lived with—Asians; they did not cultivate the unruffled ease and dignity of the Taipan. A journalist asserted: 'there is always an expensive necessity for maintaining foreign prestige. It makes for greater contentment and a good type of resident, and it is good for the Chinese in that it elevates economic standards by example'.33 The key words here are 'foreign prestige'. The European lower orders, it was thought, undermined this sought-after prestige and, by their presence in the East, helped weaken respect for the European merchant in Hong Kong and the Treaty Ports.\n\nRELATIONSHIPS WITH THE CHINESE\n\nH.E. Maude argues that in the South Seas beachcombers and castaways were emissaries of western culture and that 'the European came to be regarded for more practical reasons—as an economic and political asset';34 for example, he brought with him certain skills, such as the maintenance of small-arms and cannon, valued by the South Sea islander. In Hong Kong the situation differed: the beachcomber (there were no castaways) and other low status Europeans had little expertise to offer the Chinese; for the Cantonese, in particular, were skilled craftsmen in wood, metal, stone, ivory, and other materials. Working class Europeans could neither compete nor enter into competition with Chinese workers, artisans, and craftsmen. Hence, for this and other reasons, no true European proletariat ever established itself, apart from a class of mechanics employed in European-owned enterprises.\n\nAn obvious factor that inhibited interchange between Chinese and working class Europeans was the problem of language. Very few Europeans could speak colloquial Cantonese in the nineteenth century. This was true of most police, turnkeys, inspectors, and supervisors. Such communication as took place was through the medium of pidgin English, 'an extraordinary jargon', according to Samuel Couling, 'in use between native servants, shopmen, etc., on the one side, and foreigners who do not speak Chinese on the other", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207349, "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-1975", "page_number": 117, "title": "RAS-1975", "content_text": "EUROPEAN WORKING CLASS IN 19TH CENTURY\n\n109\n\nin the main it is a limited number of English words used more or less according to Chinese idiom, and also mispronounced. The fewest possible number of English words is used.35 The widespread use of this lingua franca prevented Chinese and Europeans from even remotely grasping the subtleties of each other's culture.\n\nThe amount of social contact, outside work and the market place, between Europeans and Chinese must not be exaggerated, for both groups enjoyed a healthy contempt for, and misunderstanding of, the other. W.A.P. Martin, at that time a Presbyterian missionary, relates that when he stepped ashore at Canton in 1850 he was greeted by a hooting mob 'who shouted Fanqui, fanqui! Shato, shato! (\"Foreign devils! cut off their heads.\")'36 L.C. Arlington, of the Chinese Maritime Customs, claims that, even in 1891, when a foreigner passed in his chair from Shameen (the foreign concession quarter in Canton) through the native city the coolies would shout out 'Take him to the execution ground'. No foreigner, he continues, be he white, Indian or Japanese, could escape the contemptuous term ‘foreign devil'. 'It was shouted at you from the tops of houses, from alleyways, and from courtyards.'37\n\nDespite the language barrier, a working class European did not find it too difficult to establish a liaison with a Chinese woman. In the early days, such women were found usually among the Tanka boat population, a pariah group that populated the fringes of the Pearl River delta region. A few of these women achieved the status of 'protected' woman (a kept mistress) and were, sometimes, well provided for by their paramour, such as a ship's captain. In time, a considerable number of police, overseers, tidewaiters and others, entered into alliances, even marriages, with local women, since, of course, there was always a scarcity of marriageable young European women in Hong Kong.* But mixed marriages were condemned by Taipans; the partners were ostracised by polite European society since a mixed marriage clearly stigmatised a European as an outcaste. Such racial attitudes became more rigid toward the end of the century.\n\nAlthough some Europeans lived with or even married Chinese women, it does not follow that such social arrangements provided\n\nSee Carl T. Smith's interesting article on one of these Tanka Women in Chung Chi Bulletin, No. 46, June 1969, 13-17 and 27.", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207352, "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-1975", "page_number": 120, "title": "RAS-1975", "content_text": "112\n\n10 Ibid., p. 31.\n\nH. J. LETHBRIDGE\n\n11 Fifty Years of Progress: The Jubilee of Hongkong as a British Crown Colony, Hong Kong, Daily Press Office, 1891, p. 43.\n\n12 J. S. Thomson, op. cit., p. 8.\n\n13 Ibid., p. 54.\n\n14 Allister Macmillan, ed., Seaports of the Far East, London, 1923, p. 340.\n\n15 Information about Bridget Montague is to be found in contemporary Hong Kong newspapers and the Report on the Contagious Diseases Ordinance (see note 5).\n\n16 Alfred Weatherhead, Life in Hong Kong: 1856-1859. Typescript in the Library of the University of Hong Kong.\n\n17 W. A. Hornaday, Two Years in the Jungle, London, 1885, p. 185.\n\n18 Capt. Gordon Casserly, The Land of the Boxers, London, 1903, p. 193.\n\n19 John Thomson, F.R.G.S., The Straits of Malacca, Indo-China and China, London, 1875, pp. 192-3.\n\n20 J. A. Turner, Kwang Tung or Five Years in South China, London (1894), pp. 108-9.\n\n21 See China Station 1859-1864: The Reminiscences of Walter White, London, National Maritime Museum, Maritime Monographs and Reports, No. 3, 1972.\n\n22 Ibid., p. 27.\n\n23 Major Henry Knollys, English Life in China, London, 1885, pp. 56-7.\n\n24 'Report of the Commission on Alcoholic Liquors', Hong Kong Sessional Papers 1898, p. 1.\n\n25 E. J. Eitel, \"Treatment of Paupers in Hong Kong', Hong Kong Government Gazette, 1880, p. 470.\n\n26 Ibid., p. 469.\n\n27 The Kowloon British School was opened in 1902; before that some girls were educated at convent schools in Macau.\n\n28 Marjorie Topley, 'The Role of Savings and Wealth among Hong Kong Chinese', in L. C. Jarvie, ed., Hong Kong: A Society in Transition, London, 1969, p. 193.\n\n29 J. Thomson, op. cit., pp. 203 and 208.\n\n30 L. N. Wheeler, The Foreigner in China, Chicago, 1881, p. 242.\n\n31 Rev. E. J. Hardy, John Chinaman at Home, London, n.d., p. 29.\n\n32 Leon Radzinowicz, Ideology and Crime, London, 1966, p. 38.\n\n33 Allister Macmillan, op. cit., p. 339.\n\n34 Op. cit., p. 151.\n\n35 Samuel Couling, The Encyclopaedia Sinica, Shanghai, 1917, p. 437.\n\n36 W. A. P. Martin, A Cycle of Cathay, New York, 1900, p. 24.\n\n37 L. C. Arlington, Through the Dragon's Eyes, London, 1931, p. 151.\n\n38 H. H. Gerth and C. Wright Mills, eds., From Max Weber: Essays in Sociology, New York, 1958, p. 186.\n\n39 Arnold Wright and H. A. Cartwright, Twentieth Century Impressions of Hong Kong, Shanghai, and Other Treaty Ports of China, London, 1908, p. 341.\n\nPage 120\n\nPage 121", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207440, "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-1975", "page_number": 208, "title": "RAS-1975", "content_text": "200\n\nDONALD C. BOWIE\n\nunexpectedly on 26 January and saw three of our wards. I told him that by now every patient coming from Sham Shui Po had symptoms of some form of deficiency disease. I did not discover his standing as a physician but having seen three patients in one ward and two in another he left without making any comment. Still in 1943, on 29 January we were required to make a return of patients to the Japanese and this showed that we had 213 cases of deficiency diseases in hospital out of a total of 331 patients and the total included 62 war injuries. It is clear that about this time the Japanese were interested in the incidence of deficiency diseases among prisoners, and on 6 February Saito required a report on all such cases admitted from Sham Shui Po since the end of February 1942, that is during the preceding year. We were given certain headings under which to make the report and two of these referred to the effect of Apellagrin and of the diet we provided. We had later to enlarge this to give many more details about the cases of visual defects.\n\nOn 29 March Professor Uehara, said to come from the Imperial University, Tokyo, together with a colonel of the Japanese Army Medical Service, Saito and other medical officers visited the hospital without warning to see some patients suffering from pellagra. The professor seemed specially interested in the skin manifestations and I believe he attributed the visual defects to beri-beri though we had no discussion with him on clinical or therapeutic measures.\n\nIt is impossible for me to say what effect all these visits and reports had on our wellbeing. Certainly the Japanese rations continued as before, though no improvements were made. On the other hand it is just possible that the Red Cross bulk supplies to which I have referred earlier and which began about this time may have been a response to our predicament. This is a pure guess on my part.\n\nOur Japanese were very keen on getting reports from us. For example on 27 January 1943 Takeyama, interpreter at the time, transmitted a demand for lists of hospital equipment held by patients e.g. boots, shoes, shirts, blankets, beds, mattresses etc. In March we were again required to bring up to date lists of our patients who were over the age of 60, blind or had suffered amputations.\n\nOn 28 May Saito having previously warned us, we were inspected by Lieutenant General Hamada Chief of the P.O.W. department, Tokyo. We had to display flowers, put white cloths on the tables", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207441, "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-1975", "page_number": 209, "title": "RAS-1975", "content_text": "CAPTIVE SURGEON IN HONG KONG\n\n201\n\nin the recreation room and put disinfectant in a bowl outside the Japanese office. The general spoke to nobody. Two months earlier, in March I had been ousted from my office in the front of the building and this pleasant room henceforward became the headquarters office of the Japanese within the hospital. I was surprised that they had not seized this earlier.\n\nOn 23 August 1943 the President of the Japanese Red Cross Society, Prince Shimatsu, inspected the hospital. At all times the appearance of the hospital was good, but at this as at all inspections the Japanese laid great stress on having the recreation room looking specially well. In addition to white cloths on the tables and vases of flowers all the musical instruments and equipment for indoor games had to be laid out on display. As usual the inspecting officer had no parley with patients or staff.\n\nI have records of only three occasions on which British doctors from P.O.W. camps were allowed to visit Bowen Road. Major Ashton Rose, Indian Medical Service, was the doctor accepted by the Japanese as being in administrative medical charge in Sham Shui Po camp. I believe he had considerable influence with them, in so far as any prisoner could have influence. On 5 March 1943 he visited the hospital bringing with him some patients for admission and came again on 23 March with an officer patient for specialist eye examination. On the second occasion he stayed to lunch, a phrase which of course indicates a higher degree of sophistication than in fact we deserved. It was however something for us to be able to entertain a guest at all. We learned from Ashton Rose that the general state of prisoners in Sham Shui Po was improving and that the men were fitter. On 13 May Captain Woodward, an Australian serving with the I.M.S., came over from Kowloon to have medical advice about himself and on this occasion Saito came too.\n\nIt seems curious now to look back upon such things, but up to March 1943 the bomb and shell damage to the hospital inflicted fifteen months earlier had gone substantially unrepaired. The top floors were badly damaged and as I reported earlier the kitchen in the middle section connecting the two blocks of wards was completely destroyed. Rain poured in at these places as well as at other damaged areas and the recreation room below the kitchen was unusable in wet weather. The fact that we did not carry out repairs earlier probably resulted from our preoccupation at that", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207462, "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-1975", "page_number": 230, "title": "RAS-1975", "content_text": "222\n\nDONALD C. BOWIE\n\nFour times during the year the Japanese gave us supplies of soles, heels, nails, hobs etc. for repairing boots and three times we got issues of khaki and white cloth, thread etc. for mending clothes. As an example of quantities, on 19 June we received 15 yards khaki cloth, 11 yards white cloth, 5 packets sewing needles, 2 sewing machine needles, 3 reels white cotton, 3 large reels white thread and 13 large reels of khaki thread, one of these being extra large, 50 sets half-soles, 476 pieces heels, 9 lb hob-nails, 74 lb protectors and 5 lb nails.\n\nReligious services were held in the recreation room twice each Sunday and were conducted by Mr. Squires. The form of service was such that men who belonged to churches other than the Church of England could attend and the turn-out to morning service was usually good, resembling in a way a village congregation at home. Mr. Squires was hard put to it to produce wine for communion but kept up his supply by a variety of bought or ingeniously concocted liquors. In March we managed a Roman Catholic service conducted by Father Deloughry, a Canadian who was a patient at the time, but this represented nearly our only success for members of this church.\n\nEver since hostilities we had had a number of patients who had been blinded or had suffered amputations while others who were over the age of 60 were likewise unfit for further service. In the latter cases I recall that if being over 60 barred a man from fighting, then one of the bravest and most stubborn resistances of our little war, carried out by senior members of the Hong Kong Volunteers would never have happened. So in April 1943 twenty-eight of our patients in the classes named were discharged to P.O.W. camps and I think that all left us quite ready for a change to new surroundings.\n\nTowards the end of the year we were examining how we could discharge to P.O.W. camps, without risk to themselves, those patients whose eyesight had been seriously affected by deficiency diseases. We decided that if these patients were in satisfactory physical state otherwise, and if we could ensure that they would get 8 mgm thiamine by injections every second day in camp, we could retain specialist control if we could get them returned to us at regular intervals for assessment of their progress. We were encouraged to believe that this was a realisable objective because three officers from Kowloon had been sent over earlier in the year for ophthalmic examination and one of these was admitted at", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207474, "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-1975", "page_number": 242, "title": "RAS-1975", "content_text": "234\n\nDONALD C. BOWIE\n\nment and my diary specially records that one incoming draft of patients were showing serious losses of balancing power. I recorded also that in October I was pressing for patients for admission to be allowed to bring with them a change of clothing. Earlier in the year in April an officer of the Hong Kong Volunteers was brought over to us as a special admission, having been operated on in Argyle Street ten days earlier as an emergency undertaken to close a perforated peptic ulcer. The excellent result for the patient must have been very gratifying for the surgeons who had to overcome many difficulties. I recall only about four occasions in two and a half years in Bowen Road when special admissions for consultations for individuals were arranged, and of these two were for non-urgent eye conditions.\n\nFrom time to time we were given materials for boot and clothing repairs. The boot materials were good, but I noted that in August the clothing material included 18 old khaki drill trousers and 17 old white pants. I had myself been lucky with my own shoes because soon after our surrender one of my patients offered to fix for me rubber soles cut from the outer cover of a motor tyre. The result was a little clumsy but of course the soles never wore out. On 24 October we had a good intake of Red Cross clothing which I was told by the Japanese was for our staff only while stocks for patients would follow from Kowloon. I arranged distribution to the staff but accepted nothing myself, fortunately for the promised second delivery never arrived. There was much ill feeling among certain patients as a result. Over two years' experience of the readiness of a Japanese to make a confident pronouncement upon a subject about which he knew nothing, and of his own ability and that of his colleagues to state something entirely different a little later, should have made me more wary. The opportunity to make this sort of mistake had not occurred earlier nor did I ever repeat it and the allocation of gift stores in the future was made by public lottery. Leonard Mosley in his biography of Emperor Hirohito of Japan published in 1966 writes of the Japanese language \"the language is made for inferences and circumlocutions which might be taken as agreement or disagreement, one can never be sure\". I cannot give any opinion on this, but if his statement is true and I have no reason to doubt this, the Japanese with whom we came in contact translated their circumlocutions into English,", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207487, "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-1975", "page_number": 255, "title": "RAS-1975", "content_text": "CAPTIVE SURGEON IN HONG KONG\n\n247\n\nrun by as entirely separate institution. After the Canadians moved from North Point we drew our patients only from Kowloon and I suppose that the prestige of adhering to the Geneva Convention outweighed in Japanese minds the administrative drawbacks of our site in Bowen Road.\n\nAs time went on the need to supply and guard a unit widely separated from the main body of prisoners must have become more onerous. Increasing shortages and difficulty in supplying electricity and water to Bowen Road were probably instrumental in finally bringing about our transfer to Kowloon.\n\n24 MARCH -- 9 SEPTEMBER 1945\n\nWe now moved into the last few months of our captivity. At first, staff and patients were accommodated in Sham Shui Po camp and from there working parties of our staff went out daily to prepare the hospital. It was on that day that I got my only view of the Heep Yunn School and I did not like what I saw, but the same day I learned that we were to have the Central British School for use. This looked and proved to be a suitable building and we began to move our gear there. A little later Saito told me that the staff would be reduced to 40 all ranks though previously he had said that there would be 40 other ranks. On 9 April 6 officers and 34 other ranks moved in to the Central British School. Besides myself there were Major G.F. Harrison, Major J.W. Anderson, Captain A. Coombs, Lieutenant (Q.M.) F.J. Campbell and the Rev. James Squires our padre. There were five Royal Engineers, M.S.M. Sims, Q.M.S. Tyas, and sappers Samways, Carvell and Climo, and there were 29 other ranks R.A.M.C. and R.A.D.C. headed by Sergeant-majors Muxlow and Bartley. On 10 April 62 patients of whom 58 had been in Bowen Road and four were newly arrived in the hospital. There were at first no non-medical workers though these had been promised. On 12 April a further 62 patients arrived, 31 of these being crippled but in fair general condition and a further 31 being what we then called old men (i.e., unfit for service by reason of age). Two army officers and some American and British merchant navy officers were included, but we had no special accommodation for officers. The Japanese ordered that all patients were to have white beds, another example of window dressing. The hospital provided for 34 beds for patients on the ground floor and 81 on the first floor which also housed the operating theatre, X-ray room and laboratory.\n\nPage 255\n\nPage 256", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207489, "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-1975", "page_number": 257, "title": "RAS-1975", "content_text": "CAPTIVE SURGEON IN HONG KONG\n\n249\n\nhow these were employed. We had four gardens. The quarter-master and the padre slept in the former's office, three doctors slept in the small room we used as the staff officers' mess, while I was again fortunate and had a tiny room, enough to take my bed directly behind the main hospital office, an arrangement which was very convenient for all concerned. We re-started our meteorological observations on 14 April in lovely weather and I see that we had a small putting course and a croquet lawn in action both laid out over pretty rough country. The generator was successfully repaired and we tried to get cement to make a secure base for the engine. We were employing ten workers temporarily on various jobs while another ten were regarded as on permanent duty so long as they remained suitable. It was encouraging to receive two patients suffering from malaria and peptic ulcer respectively from Sham Shui Po since it looked as though we were going to be used as the local hospital for the camps. By 24 April the kitchen even began to accept private dishes for cooking from patients and staff. This sounds very grand, but in fact the dishes consisted of saved-up rice flavoured in various ways according to the resources of the owners. We now had a total of 176 people in the hospital and there were many spontaneous expressions of pleasure at our vastly improved conditions. The general spirit in the hospital was excellent, though we still had one patient on the dangerously ill list. The building was suitable for our use, our numbers were reduced, we were eating better and though we had some pretty ill patients they were being cared for in airy wards into which poured plenty of sunshine. I think this in itself, contrasting so markedly with the dull and rather gloomy wards with their sad associations in Bowen Road had a stimulating effect upon us.\n\nThe stairs leading from our part of the hospital to the Japanese quarters were blocked by wooden frames made by our carpenters on Japanese orders. The Hongkong News arriving very irregularly and we had to replace the white beds in the ward for the blind because they took up too much space.\n\nBy 26 April we had one garden ready for planting and we had decided that bully chow fan was a waste of good corned beef and that this was better made into rissoles. We washed out and thoroughly oiled all our drains but we could not obtain putty to repair broken glass in our metal frame windows. We were allowed to use the church piano up to 7 p.m. daily but the Assembly Hall remain-", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207495, "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-1975", "page_number": 263, "title": "RAS-1975", "content_text": "CAPTIVE SURGEON IN HONG KONG\n\n255\n\nThe men of the working party were not in the least bit reassured and took special care, and fortunately all members of both working parties left on 17 July unharmed.\n\nAbout now Saito, in response to further pressure by me authorised the issue of rice from stocks up to the daily amounts then authorised i.e. 660 grammes for staff and 510 for others and Mr. Campbell arranged this accordingly. Saito wanted me to spare ten men for work on a garden by the cemetery but I could only spare about three for seven of the staff were sick now, five being engineers.\n\nThe stock of multivite capsules ran out on 16 July and we resumed injections of 2 mgm of thiamin on two days out of every three. Some of the staff were pretty sick with fever at this time and we had one certain and one suspected case of amoebic dysentery. I was able to send a few mosquito nets, stretchers and mattresses to Sham Shui Po, and this was a notable advance.\n\nOn 24 July Saito handed over five cases of American Red Cross Relief Supplies. Each contained four quart tins of cresol saponated solution, one litre of 5% dextrose in normal saline, one litre of normal saline, one bottle of 100 capsules each containing concentrated vitamins A and D, 25 bottles of sterile distilled water and two packages of water purification sets.\n\nAt this time in the compradore's shop prices were as follows: — Brown sugar 254.50 yen per lb; syrup 528 yen per tin; tomatoes 20.50 yen per tin; tomato sauce 62.95 yen per bottle; rock salt 24.50 yen per lb; Chinese cigarette papers 3.36 yen per packet; matches 12.50 per box; tausi beans 50.50 per tin; white beans 215 yen per lb.\n\nMy diary for 28 July contains a remarkable entry to the effect that a Hong Kong Volunteer, a Hong Kong man, had received from a Hong Kong bank all his securities about ten days earlier. I have no idea now what the details were but this occurrence illustrates that lines of communication existed with the world outside of which I knew nothing.\n\nAbout the end of July we had to reintroduce certain economies in our use of food. By then our stock of beans was very low and the amount of vegetables coming in was small and included a lot of peppers. We were down to three sacks of rice in hand when fortunately we received another forty each containing a nominal 60 kilos.", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207543, "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-1975", "page_number": 311, "title": "RAS-1975", "content_text": "NOTES AND QUERIES\n\n303\n\nCHIEF MARSHAL T’IEN, PATRON OF THE STAGE, OF MUSICIANS AND WRESTLERS-EAST AND SOUTH EAST CHINA\n\nMiss Werle in her fascinating article1 on Swatow horizontal stick puppets referred to Chief Marshal T'ien (###)* patron of Fukienese and Ch'aochow actors and musicians, and quoted from Werner's2 extract from Doré's translation of the Han dynasty classic Shan Hai Ching (1), which partly explains T'ien's deification.\n\nMarshal T'ien appears on altars as a tablet bearing his titles, or as a lone image on the small, portable altar found backstage of most Fukienese or Ch'aowchow travelling operas and theatres in Taiwan and South East Asia, or less frequently with attendants who only appear on temple altars.\n\nHis image is easily recognised by one unique characteristic: one or two crabs painted on his face. He is also unusual, though not unique, in having a small dog under one of his feet or beside him. This animal, called the 'Dragon Dog' (#14) is normally black, though white and piebald have been seen. It is comically dressed in a theatrical jacket with trousers of red, yellow and green and is often represented kneeling and carrying a small, wrapped package said to be T'ien's official seal (Plate 19).\n\nT'ien himself generally is depicted as a teenager, seated, with protruding eyes and a tightly rolled scroll in his right hand. His left hand is raised waist height with one finger or two fingers together, pointing vertically in a theatrical manner (Plate 20). His robes are shiny, golden and heavily decorated, and occasionally he has two long pheasant tail feathers protruding from the top of the head trailing down behind him. The crab may be painted around his mouth, across his forehead or both.\n\nIn the early part of this century a French priest on the Yangtze plain, Père Doré, described the three musician brothers T'ien as\n\n*It is difficult to translate To Yuan Shuai meaning fully: literally it means 'the marshal of the Capital'.\n\n1JHKBRAS, 13, (1973), pp. 73-84.\n\n2E. T. C. Werner: A Dictionary of Chinese Mythology, pp. 125, 322 & 574.\n\n3Père Doré: Récherches sur les superstitions en Chine (Zikawei 1961) Vol. IX, p. 188, and Vol. XI, p. 1,004.", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207605, "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-1975", "page_number": 373, "title": "RAS-1975", "content_text": "Plate 19. Tien To Yuan Shuai with his dog, in a small temple in Keelung, Taiwan, 1968. (The small white image on the front altar table is of Sun Yat-sen).\n\nPlates 19 to 24 are by courtesy of Keith Stevens.", "txt_file_path": "txt/dfo323lmgvd/RAS-1975.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j0995146d", "rank": 0 }, { "id": 207708, "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": 96, "title": "RAS-1976", "content_text": "\"PATTERNED BANDS” IN THE NEW TERRITORIES OF HONG KONG\n\nIntroduction\n\nELIZABETH L. JOHNSON*\n\nThese notes on a form of peasant textiles are based on research conducted in Kwan Mun Hau (关门口), one of the old villages of Tsuen Wan District, in the New Territories of Hong Kong.1 Tsuen Wan, now an industrial city with a population of nearly 600,000 with a small rural hinterland,2 consisted until after World War II of a group of about twenty Hakka villages, with a central market area. The villages remain, (some have had to be resited) but most are now surrounded by the city. The area's rapid urban development has meant that traditional forms of dress and adornment have virtually disappeared, to be replaced by western-influenced styles of clothing. Despite this, women of Kwan Mun Hau village were able to describe the use and significance of these textiles, and to demonstrate the technique of weaving them.3 The information reported here, which refers to Tsuen Wan of about thirty years ago but is applicable to the more rural areas of the New Territories even today, is derived from interviews with informants in Kwan Mun Hau Village, as well as from observations elsewhere in the New Territories. The findings are only preliminary; additional research must be done elsewhere in the New Territories to supplement this report.\n\nDefinition\n\nThe fa tai (花带) or \"patterned band” is worn by Hakka women in the New Territories of Hong Kong as an article of personal adornment. Patterned bands are hand woven, intricately patterned ribbons about 1 CM wide, and ranging in length from about 65-145 CM. They are most commonly flat, with tassels of varying length and thickness at either end, and are either multicoloured, or white with coloured or black patterns. If multicoloured, they are made of silk (now often synthetic) threads with silk tassels; if white, they are of cotton with the patterns in silk or cotton and the tassels of white cotton cord.\n\n* Dr. Johnson is on the staff of the Museum of Anthropology, University of British Columbia.\n\nThe plates illustrating this article are at the back of this volume.", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207712, "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": 100, "title": "RAS-1976", "content_text": "\"PATTERNED BANDS\" IN THE N.T. OF HONG KONG\n\n85\n\ncut grass for fuel, carried firewood, and farmed. The housework and cooking were done by my mother-in-law, who also helped me in the fields. After she died, I took over all the responsibilities myself. No men helped me with the farm work, and we did not have the money to hire labourers. I did the plowing myself, even with a baby on my back. I cut grass and sold the grass and vegetables. I worked and struggled hard. I also worked for the Texaco company carrying steel and kerosene. In the evenings I wove patterned bands. I could weave one in two or three nights, but I never had time during the day.\n\nOther women stated that they had worked at weaving patterned bands in the evenings when they had time, during bad weather and the agricultural slack season, and at festivals.\n\nGirls learned to weave the bands while in their teens. They were taught by their mothers or by other village women. They wove bands for their own use, as well as for those friends and lineage sisters who were unable to learn the complex technique. They were sometimes even woven for sale.\n\nThe technique of weaving patterned bands is complex and difficult to learn, although the loom itself is extremely simple, with no frame. It would not doubt take some years for girls to learn well, when they were doing other work in addition. Those who became good weavers were able to imitate patterns on sight, and to devise their own patterns.\n\nThe bands are woven on a simple backstrap loom: see Plate 1.* The warp is a continuous circle, one end of which passes over the corner of an ordinary square wooden stool, the other end being fastened to a belt which is tied around the weaver's waist. The warp is held taut by the distance which she sits from the stool, on another stool. The weaver prepares the warp by winding a series of circles, half the length of a finished band in diameter, between a finger of her left hand and the corner of the stool, holding the thread taut at all times. If the warp is to have, for example, red even threads () and white odd threads (*), she carefully winds nine pairs of red circles, then ties white thread to the end of the red and winds nine pairs of white circles. If the edges (i) of the band are to be narrow stripes of different colours, she might then wind four pairs each of red, yellow, and green. After tying the ends of the threads so that a continuous circle is formed, she then inserts\n\n* Plates 1 - 14 illustrate this article.", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207713, "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": 101, "title": "RAS-1976", "content_text": "86\n\nELIZABETH L. JOHNSON\n\na chopstick through the warp threads where they have been held in her left hand, and tucks the chopstick into a piece of cord or cloth which she has tied around her waist, so that the warp is held taut but her hands left free.\n\nA shed is then formed by taking a tubular piece of bamboo about 10 CM long as shed stick, and winding the warp threads around it alternatively above and below. They are wound in the order in which they will appear in the band, first forming the edge stripes, then the centre with the red above and the white below, and then the stripes at the other edge. The centre warp threads are wound in pairs, while the edge threads are wound singly. It is only in the centre warp threads that the pattern will be woven.\n\nA bar heddle is then made. For this a beater is used, a flat, dagger-shaped piece of wood with bevelled edges, polished smooth, about 30 CM long. Tsuen Wan women made these themselves from pieces of broken carrying poles. The purpose of the bar heddle is to raise the lower (white) warp threads when weaving patterns. To form the bar heddle, the beater is used to raise the lower threads and to hold them, while a loop of strong thread about 10 CM long is made between each pair of threads and the weaver's hand. When all the loops have been made they are knotted together with a piece of strong grass. This then forms a handle by means of which the bar heddle can be manipulated to raise or release the lower warp threads.\n\nThe weaver begins by weaving four short lengths of strong grass (lease rods) through the end of the warp nearest her body, to prevent the warp from being tangled. She then forms one or more tassels from a number of equal lengths of thread, knotted together at the centre. These are passed through the warp so that they hang out at either side, with several rows of weaving between each. After the tassels have been incorporated, the body of the band is woven, the weft thread being passed through the warp either with the fingers or wrapped around the beater. The edges are done in plain weaving, and the patterns are woven in the centre of the band. Sheds are alternated through use of the bar heddle, and the patterns picked and the weft packed with the beater. The band is finished with the insertion of another set of tassels. About one-quarter of the total length is left unwoven and cut in the middle, forming additional bulk for the tassels, the threads being cut to the same length as the inserted tassels.", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207714, "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": 102, "title": "RAS-1976", "content_text": "\"PATTERNED BANDS\" IN THE N.T. OF HONG KONG\n\nSignificance\n\n87\n\nDifferences in the design, colour, and pattern of bands are not random or solely a reflection of the weaver's preference. They also serve to express aspects of the wearer's identity. Their colour signifies the woman's marital status. According to my Tsuen Wan informants, silk bands which are predominantly pink or red, and white cotton bands with pink or red patterns are worn primarily by young married women. Older married women may wear red bands, but may also wear those with black patterns. Unmarried women wear those which are predominantly green, blue, or purple. Thus, a woman's marital status is obvious to all. As one man stated: \"When we saw a woman's patterned band, then we knew how to address her.\"\n\n8\n\nPatterned bands were also used to express the regional affiliation of the wearer. In pre-revolutionary China, the clothing and ornaments of the gentry were relatively uniform throughout China, reflecting the participation of the gentry in China's national literate tradition, and their residence in the towns. In contrast, the dress of the peasants, whose lives were more narrowly bounded by their local areas, varied by region, the people using their clothing to express their local identity. Such differences in dress are still visible in the New Territories, patterned bands being particularly used by Hakka people for this purpose. My informants described clear regional differences in styles, the regions being named by their market town -- Tai Po, Tsuen Wan, Yuen Long, Shatin, Sai Kung. Differences are indicated less by the patterns of the bands than by their colour combinations, and by the length and thickness of their tassels. There are also subtle differences in other aspects of dress which vary by market area. I have not yet systematically researched these differences and can only report what my informants stated and I observed. The information is by no means complete, and may be oversimplified, especially for Yuen Long, which is a socially complex area.\n\nTsuen Wan\n\nTassels of bands very long and thick, of silk. Band mounted inside hat so that nothing of it is visible except the tassels. Headcloth relatively short and wide, and apron relatively long and wide, untrimmed. Patterned bands may be worn on both apron and hat. Headcloth fastened with white band, or no band.", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207715, "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": 103, "title": "RAS-1976", "content_text": "88\n\nELIZABETH L. JOHNSON\n\nTai Po. Bands, mounted on hat, predominantly of white cotton, with thick white tassels. One half the length of the band commonly has zigzag pattern. Bands commonly worn on headcloth, also of white cotton. Patterned bands not often worn on apron, which is fastened with a strip of cloth. Apron relatively short and narrow, with coloured trim at the top. Headcloth is long, hanging down the wearer's back.\n\nYuen Long. Band is used to fasten hat under wearer's chin, being drawn under the chin through rings mounted on either side of the hat, and then back to be tied under the chin. Such a band is very long and narrow, with thin tassels. These bands are silk and cotton with small patterns appearing less clear than those from other areas because of the use of a double weft thread, of white cotton and coloured silk. Similar bands, although shorter, are used on aprons, which are narrow like those in Tai Po, but longer. They are trimmed at the top and sometimes have ornamental frogs.\n\nShatin. Shatin bands are mounted on the hat and have long thick tassels like those of Tsuen Wan. The aprons are like those in Tsuen Wan.\n\nSai Kung. Pink and purple predominate in the bands. They appear to be rarely worn on hats, but are worn as apron bands and to hold head cloths. The tassels are less long and thick than those of Tsuen Wan.\n\nThe bands, and other aspects of dress and adornment, thus served as indicators of regional identity at a time when these differences were socially and politically significant. Topographic conditions in Hong Kong, with its mountains, islands and water, meant that enclaves with distinct identities developed. These were sometimes demonstrated in the form of alliances, as well as in the system of measuring land area. Tsuen Wan, for example, formed a self-conscious enclave of people with a shared identity and an ideal, at least, of cooperative relations.\n\nDespite the importance of regional identity, some Tsuen Wan men married women from outside the Tsuen Wan District. The reasons for this may have been to broaden their network of contacts, or perhaps to avoid the problems which sometimes resulted from living in too close proximity to relatives by marriage: or because the go-between arranging the marriage knew of a suitable match in another place. Interestingly, women upon marriage con-", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207760, "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": 148, "title": "RAS-1976", "content_text": "NOTES ON FRIENDS AND RELATIVES OF TAIPING LEADERS\n\n133\n\nGützlaff ever met each other in 1848 when Feng returned from Kwangsi and stayed in his native place for a short period to wait for the return of Hung Hsiu-ch'üan. I cannot see how the fable started. It may be that some members of the Union did join the Taiping army and recognized superficially the similarity of the organizations of Feng and Gützlaff with practically the same contents in their teachings, thus misunderstanding the identity of the two groups; and thus, Feng was mistaken for a fellow-member of the Union. All in all, this problem needs further study and intensive research before a conclusive answer can be obtained.\n\n(2) Li Tsin-kau ($£$)\n\nAccording to Hamberg's account, Li Ching-fang (***) was Hung Hsiu-ch'üan's cousin who lived in Lien Hua Tang (##) in Hua-hsien where Hung taught. The Tai P'ing pamphlet T'ai Ping T'ien Jih (***ŋ) identifies him. Hung first studied Liang Fa's pamphlets seriously with him.\n\nW. Oehler, Die Taiping-Bewegung (1923), asserts that Ching-fang was the grandfather of Li Tsin-kau. For certain reasons I believe Ching-fang was more likely the father, as Tsin-kau was seemingly too young to befriend and discuss such serious matters with Hung.\n\nThe late Rev. Chang Chu-ling (✯✯✯) told me a very amusing anecdote about Li Tsin-kau. After establishing his capital in Nanking, Hung Hsiu-ch'üan ordered Tsin-kau to recruit followers in Kwangtung. Tsin-kau failed in this mission but went north personally. When he arrived at Shanghai on the way to Nanking, he heard that the God whom Hung saw in his visions years ago wore a black robe. He thought that God, the True God, should be dressed in white, and therefore what Hung had seen was really the Devil. The result was that he turned back to Hong Kong immediately without attempting to see Hung again. (See my Taiping Tienkuo Chuan-shih, pp54-55, notes pp58-59) This story corroborates with the account Carl Smith found (p. 124), but the call to come to Nanking might be from Hung Jen-kau rather than from Hung Hsiu-ch'üan.\n\n(3) Hung Jen-kau (Shield King †1##)\n\nAt last, the question 'who financed Hung Jen-kau's trip to Nanking?' is solved with Carl Smith's finding that the London", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207778, "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": 166, "title": "RAS-1976", "content_text": "A ROAD TRANSPORT SYSTEM IN WEST CHINA 1942-46\n\n151\n\n3. The presence of acid volatiles carried over from the fuels (except charcoal).\n\n4. The time required for daily maintenance.\n\n5. The difficulty of cooling the gas sufficiently in hot weather to give a reasonable calorific value per engine cylinder charge.\n\nProducer Gas in China\n\nIt is not known to the writer when producer gas conversion vehicles were first used in China or who introduced them. It was probably done by one of the Government Agencies such as the National Resources Commission (NRC) about 1937-38, but information on source material would be welcome. By 1942 numbers of trucks were fitted with gas units, mainly of the updraught type. These were considered less efficient than the cross draught type used by the FAU but were easier to construct. A diagrammatic layout for the producer gas plant as installed on the FAU trucks is given in Fig. XI. When in operation the system works as follows. Air is sucked through the unit by the action of the engine just as air is drawn through a petrol carburettor. The air enters the firebox (1) through a water-cooled coned tuyere (2). In the firebox the air reacts with the white-hot charcoal in a generalised 2C+O2→2CO reaction. If water vapour is introduced as well there is another general reaction 2H2O+2C→2H2+2CO (or CH4+CO2). The fire is small (6-7\" diameter) and very intense. The firebox has a bottom drop door for ash removal and a large charcoal hopper (2'x2'x4') above. The tuyere cooling water is in a tank above the hopper and circulates through pipes. The gas comes off through a removable cast iron grid (3) and into a cyclone (4) which removes larger dust particles. The gas then travels through a 21⁄2” diameter pipe to the cooler (5) which consists of two chambers connected with multiple cooling tubes and arranged to get the maximum air draught under the truck body. The cooled gas then passes into a cylindrical chamber bag filter (6). The bags are tied over removable wire frames mounted on a perforated inlet pipe. From this the gas passes to an oil bath scrubber (7) to the air mixing valve (8). This is controlled from the cab by the driver who uses it to give maximum power in the mixture. The valve requires adjustment as the resistance to gas flow increases with the dust accumulating in the filters. From this valve the gas/air mixture passes through the petrol/gas changeover valve (9) and into the", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207783, "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": 171, "title": "RAS-1976", "content_text": "Table VI\n\nTruck Fleet at February 1943\n\n \n Truck No.\n Make\n Date to China\n Property of\n Notes\n \n \n 1456\n Chevrolet Dodge\n 1938\n IRC\n Liquid fuel - laid up & scrapped (7 1943)\n \n \n \n Dodge\n 1939\n IRC\n Liquid fuel - laid up?\n \n \n \n Dodge\n 1939\n IRC\n Liquid fuel\n \n \n 9\n Sentinel\n 1939\n IRC\n Charcoal\n \n \n 11\n Sentinel\n 1939\n IRC\n Charcoal\n \n \n 13\n Sentinel\n 1939\n IRC\n Charcoal\n \n \n 14\n GMC\n 1940\n IRC\n Liquid fuel. 1943.\n \n \n 16\n White\n 1941\n Exec Yuan\n \n \n \n 17\n White\n 1941\n Exec Yuan\n \n \n \n 21\n Chevrolet\n 1941\n IRC\n Charcoal \"Manzi\".\n \n \n 22\n Chevrolet\n 1941\n Exec Yuan\n Liquid fuel - Run on alcohol 1943 & 1944 when available\n \n \n 23\n Chevrolet\n 1941\n Exec Yuan\n Charcoal, converted 1942. Liquid fuel.\n \n \n \n \n \n \n Converted to charcoal later.\n \n \n 24\n Chevrolet\n 1941\n Exec Yuan\n Charcoal. Converted 1942.\n \n \n 27\n Chevrolet\n 1941\n Exec Yuan\n Charcoal. Converted 1942.\n \n \n 31\n Chevrolet\n 1941\n Exec Yuan\n Charcoal. Converted 1942.\n \n \n 33\n Chevrolet\n 1941\n Exec Yuan\n Charcoal. Converted 1942.\n \n \n 36\n Chevrolet\n 1941\n FAU\n \n \n \n 37\n Ford\n 1941\n Exec Yuan\n \n \n \n 38\n Chevrolet\n 1941\n FAU\n \n \n \n 41\n Hercules/Ford\n 1938/42\n FAU\n Hercules diesel engines in a 1938 Chinese Army Ford chassis.\n \n \n 42\n Hercules/Ford\n 1938/42\n FAU\n Major haulage in late 1942 and all 1943. Only two in commission by mid 1944.\n \n \n 43\n Hercules/Ford\n 1938/42\n FAU\n \n \n \n 44\n Hercules/Ford\n 1938/42\n FAU\n Liquid fuel.\n \n \n 46\n Hercules/Ford\n 1938/42\n Exec Yuan\n Liquid fuel. Converted charcoal 1943 \"Annboleyn\"\n \n \n 47\n Chevrolet\n 1941\n FAU\n Charcoal.\n \n \n 49\n Chevrolet\n 1941\n FAU\n Converted 1942.\n \n \n 50\n Dodge\n 1941\n FAU\n Liquid fuel little used and laid up from mid 1942?\n \n \n 51\n Dodge\n 1941\n FAU\n Liquid fuel.\n \n \n 52\n Dodge\n 1941\n FAU\n Converted charcoal 1943\n \n \n 53\n Dodge\n 1941\n FAU\n Liquid fuel.) Purchased 1942 from Liddel # Co.\n \n \n 54\n Dodge\n 1941\n FAU\n Charcoal.\n \n \n 55\n Dodge\n 1941\n FAU\n Liquid fuel. Some converted to charcoal in 1943 à\n \n \n 56\n Dodge\n 1941\n FAU\n Liquid fuel., 1944 but others formed \"Suchow\" patrol\n \n \n 57\n Dodge\n 1941\n FAU\n convoys in late 1943, 1944 1945.\n \n \n 58\n Studebaker\n 1941\n FAU\n Liquid fuel.\n \n \n 59\n Studebaker\n 1941\n FAU\n Liquid fuel. laid up.\n \n \n 156\n \n \n \n W. A. REYNOLDS", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207785, "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": 173, "title": "RAS-1976", "content_text": "158\n\nW. A. REYNOLDS\n\nTABLE IX\n\nSpares & Equipment for Chevrolet Charcoal Truck No. 21 1944/45 On 500 Km. Runs\n\nTruck No. 21. List of Tools Spares and Equipment: 23:3:45\n\n \n Truck Equipment\n \n \n \n 1 Pair wheel chains\n 1 Tow Chain\n \n \n 18 charcoal sacks\n 5 new filter bags\n \n \n Truck Spares\n \n \n \n 1 coil lock\n 1 ignition switch cable key and\n \n \n 1 set manifold gaskets\n 14 used filter bags\n \n \n 1 clutch plate (used)\n 5 lengths rope\n \n \n 1 cylinder head gasket\n 1 scoop\n \n \n 1 tin hot patches\n 1 funnel\n \n \n 1 tin rubber solution\n 1 water can\n \n \n 1 box carburettor parts\n 1 5 gal. engine oil tin\n \n \n 1 tyre repair outfit\n 1 2 gal. gear oil tin\n \n \n 2 tins radiator cement\n 1 1 gal. gear oil tin\n \n \n 10 ft. 10 amp electric wire\n 1 1 qt. tin brake fluid\n \n \n 10 sq. in. 0.002 shim metal\n 1 1 qt. tin paraffin\n \n \n 1 fuel pump repair kit\n 1 1 qt. tin old engine oil\n \n \n 2 front wheel grease retainers\n 1 bottle distilled water\n \n \n 1 distributor top\n 1 front wheel inner bearing\n \n \n 1 front wheel outer bearing\n 3 universal needle bearing assemblies\n \n \n 1 headlamp bulb\n 2 exhaust pipe gaskets\n \n \n 1 set new ignition points\n 2 sets old ignition points\n \n \n 6 old spark plugs\n 1 rotor arm\n \n \n 1 condenser\n 2 fuses\n \n \n Truck Tools\n \n \n \n 1 sentinel jack plus handle\n 1 screw jack plus handle\n \n \n 1 blower handle\n 1 chev. tyre lever\n \n \n 1 plug lead\n 2 spring tyre levers\n \n \n 1 wheel wrench\n 1 starting handle\n \n \n 1 3 lb. hammer\n 1 chev grease gun\n \n \n 1 blower handle\n 2 old fan belts\n \n \n 1 new fan belt\n 1 '41 stub axle plus king pin\n \n \n 1 compressed air line\n 2 rocker arms\n \n \n 1 '39 stub axle\n 1 each front and rear wheel studs\n \n \n 1 bar white metal solder\n 1 blower belt (gasogene)\n \n \n 1 each master cyl. front and rear brake cups.", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207848, "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": 236, "title": "RAS-1976", "content_text": "SOCIAL RESEARCH IN THE N.T. OF HONG KONG, 1963 221\n\nwater moves fast the Breaths will be drawn away. Hills must protect the site against the former calamity; the latter must be prevented by avoiding places from which streams and rivers flow. Hills, or in their default barriers set up by man (trees or even walls), must stand to the rear and on the flanks, so that the site rests in a kind of easy-chair (a frequent image). The hills behind the site support it. The hills to the left, as the site faces its unshielded fourth side, are the Blue or (as it is more usually translated in Hong Kong) the Green Dragon (ts’ing lung); those to the right are the White Tiger (pa'ak fu). The Dragon is not a dragon; the Tiger is not a tiger. The one is a beneficent force (one comes close to Chinese conceptions in speaking of it as an electrical or magnetic force) which animates the hills and spreads itself in the approaches to the site; a loi lung, an advancing dragon, may come from the rear to pour its virtue into the grave or building. The other is a force of danger (a White Tiger not because its body colour is white but because it bears a white patch on its forehead, a sign of fierceness), which protects as long as it is in complementary relationship with the Dragon. Dragon and Tiger must be present in the right proportions. The former must stand higher than the latter to ensure a proper balance between them. The one is 'yang, the other 'yin'. The one is civil, the other military. They are opposite and complementary, neither by itself providing any benefit, and together in the correct ratio ensuring concentration of the Breaths.\n\n52. The entities are metaphysical. The statement remains true even when, as in some cases, the hills look like a dragon, a resemblance made the more likely by the use of the word lung for any long and sinuous object—a queue of people, a train, a trail of smoke. Other creatures, human among them, and objects may be detected in the landscape, conferring benefit on the site. There is a grave in the New Territories (it is not unique in southeastern China) which lies in the crutch of a naked woman. There are forms of animals and deities. These things are not there physically and literally, and Chinese think Europeans naive for supposing the contrary. They are signs. The Dragon has Sinews and Veins which may be cut; its Blood may flow. But Sinews, Veins, and Blood are mystical, even though (as the Administration had cause to know from the case of the road-cutting at Tai Mei Tuk) we may see them.", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207855, "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": 243, "title": "RAS-1976", "content_text": "228 \n\nMAURICE FREEDMAN \n\na stretch of water (the sea). The Green Dragon is satisfactory, but the White Tiger is imperfect; there is a break in the line of the hills through which too much wind can pass; so that the whole configuration, while being good, falls short of being a perfect embrace. For that reason Sun enjoyed power but not for long. A stream runs obliquely across the valley robbing the grave of its virtue in respect of money; Sun was poor. In the sea below there are several small islands which are to be taken as warships, some of them sailing out into the open sea, showing Sun's desertion by his armed forces. Finally, there appears in the distance just over the line of the White Tiger, the peak of another hill; such a feature means robbery-Sun was kidnapped. The site explains Sun's career (or some version of it) and justifies the geomancer who predicted that Mrs. Sun's son would be a king. \n\nThis simple case illustrates two systems of analysis being employed together; the system of metaphysical forces composing a site, and the system of resemblances, the latter being invoked to interpret the islands. But the chief interest of the case lies in the example it offers of retrospective interpretation. Geomancy is a self-reinforcing system of ideas. What is predicted must always come true, because what is foretold is vague, or inevitable, or subject to frustrations which deny a part of the system or the competence of a particular practitioner without damaging the system as a whole. Retrospectively it can be demonstrated to be valid because the material can be read in a number of different ways to justify any collection of events. Moreover, the existence of prosperity by itself presupposes that it has been produced by fung shui, and failure to detect the precise reasons why the fung shui has operated so well leaves it in the realm of knowledge which in principle can be obtained but for the moment, because of lack of expertise, remains inaccessible. (One geomancer told me that Mr. Mao Tse-tung's mother is buried in a good fung shui. And he added, perhaps for political symmetry, that General Chiang Kai-shek also enjoys geomantic benefits, the fall in his fortunes being due to the operation of the cycle which governs all affairs. Retrospective fung shui is illustrated also in the traditions of the Tang clan. When the Sung princess who married a Tang in the twelfth century became old a famous geomancer chose a fung shui for her which resembled a lion, asking her whether she preferred to be buried in the lion's head or tail. 'She asked what difference it would make, and she was told that if", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207928, "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": 316, "title": "RAS-1976", "content_text": "NOTES AND QUERIES\n\n301\n\nThis list was kindly provided and updated by Mr. Howard Nelson of The British Library (Department of Oriental Manuscripts and Printed Books) and includes items in the Collection as of December, 1976. Those interested in genealogies from Kwangtung should compare it with the lists of holdings in the Fung Ping Shan Chinese Library, University of Hong Kong and elsewhere, given in Lo Hsiang-lin's A Study of Chinese Genealogies (†☎##6X), Hong Kong, Institute of Chinese Culture, 1971, pp. 211-240.\n\nHong Kong. April 1977.\n\nHon. Editor.\n\nTHE OCCURRENCE OF TROIDES HELENA (LINN.) IN HONG KONG\n\nJ. CAREY-HUGHES, B.Sc., F.Z.S. AND JOHN BERRY PICKFORD\n\nTroides helena, the Common Birdwing, has an extensive range in the Indo-Australian faunal zone and was first discovered in Hong Kong by WALLIS in the New Territories, and bred by him and POTTER (a collector who bred several other butterflies through from egg to imago and recorded his findings in The Hong Kong Naturalist Vols. IX and X) from the larva. This is recorded by ELLIOT in his Check-list of December 1953.(1) The insect, apart from years of population explosion, is rare in Hong Kong which must be situated near the northernmost limits of its range.\n\nThe butterfly is spectacularly beautiful and its high soaring flight about the tops of trees is a memorable sight. The forewings are black with white-dusted veins and the hindwings black and gold as can be seen from the illustrations. The females are larger than the males having a wingspan of up to 13 cm. although this is exceeded in other parts of its range where measurements of up to 18 cm. have been noted. Males and females are easily distinguishable even on the wing by their different pattern, apart from the size.\n\nOur first encounter with Troides helena took place in 1958 when a male and female were captured in two isolated areas of the New Territories. Sporadic sightings occurred between then and 1967, although BURKHARDT, in a conversation with one of us, expressed the opinion that he thought the insect was extinct in Hong Kong and mentioned in Vol. IV of the R.A.S. Journal that the butterfly had not been seen for a number of years.(2)", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207930, "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": 318, "title": "RAS-1976", "content_text": "NOTES AND QUERIES\n\n303\n\nThe life cycle varies in time depending on the temperatures prevailing and the progeny of the last brood in October over-winter in the pupal form, emerging the following April.\n\nDetails of the life history follow, and as far as we can discover this is the first record of the complete life cycle of Troides helena.\n\nRecord of Larval Development\n\nThe typical development recorded below refers to a single egg which was found on the 10th April 1973, which with little doubt will have been laid by an over-wintering form from the previous year. Many eggs were observed on the foodplant on this occasion.\n\n \n Date\n Day\n Size\n Observations\n \n \n April 10\n 1\n On emergence approximately 4-4.5 mm.\n \n \n \n 11\n 2\n 5-6 mm.\n Colour dark plum, rear segments pale orange, two central saddles white but appear to be vertical 1st instar\n \n \n 12\n 3\n 9-10 mm.\n \n \n \n 13\n 4\n 9-10 mm.\n \n \n \n 14\n 5\n 11-13 mm.\n \n \n \n 15\n 6\n 14-15 mm.\n First traces of diagonal saddle.\n \n \n 16\n 7\n 14-15 mm.\n \n \n \n 17\n 8\n 17 mm.\n 2nd instar\n \n \n 18\n 9\n 17 mm.\n \n \n \n 19\n 10\n 19 mm.\n \n \n \n 20\n 11\n 23 mm.\n 3rd instar\n \n \n 21\n 12\n 28 mm.\n \n \n \n 22\n 13\n 34 mm.\n Body colour changing from dark plum to a dove-grey\n \n \n 23\n \n \n \n \n \n 24\n 14\n 34 mm.\n \n \n \n 25\n 15\n 34 mm.\n 4th instar\n \n \n 26\n 16\n 37 mm.\n \n \n \n 27\n 17\n 43 mm.\n \n \n \n 28\n 18\n 60 mm.\n \n \n \n 29\n 19\n 60 mm.\n \n \n \n 30\n 20\n 63 mm.\n \n \n \n \n 21\n 63 mm.\n Preparing to pupate", "txt_file_path": "txt/dfo323lmgvd/RAS-1976.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/hq382988q", "rank": 0 }, { "id": 207993, "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": 32, "title": "RAS-1977", "content_text": "16\n\nLEIGH WRIGHT\n\nporcelain cup full, the size of an egg, of a distilled liquor made from rice. We ate also rice and sweetmeats, using spoons of gold shaped like our own. In the place where we passed the two nights, there were always burning two torches of white wax, placed on tall chandeliers of silver, and two oil lamps of four wicks each, while two men watched to look after them. Next morning we came on the same elephants to the sea-side, where, forthwith, there were ready for us two praus, in which we were re-conducted to the ships. The city is entirely built in the salt water, the king's house and those of some chieftains excepted. It contains 25,000 fires or families. The houses are all of wood, and stand on strong piles to keep them high from the ground. When the flood tides make, the women, in boats go through the city selling necessaries. In front of the king's palace there is a rampart constructed of large bricks, with barbacans in the manner of a fortress, on which are mounted fifty-six brass, and six iron cannon. During the two days we passed in the city many of them were discharged. That king is a Moro and his name Raja Siripada. He was forty years old and corpulent. No one serves him except women who are the daughters of chiefs. He never goes outside of his palace, unless when he goes hunting, and no one is allowed to talk with him except through the speaking-tube. He has scribes, called Xiricoles who wrote down his deeds on very thin tree bark.\n\nThus Pigafetta's description of Brunei.\n\nII\n\nThe nature of the traditional kingdom in the Malay world differs markedly from the western conception of state. In very general terms it consisted of a ruler and his followers whose kampong or court was at a relatively strategic location such as on a narrow strait, (e.g. Malacca), at the mouth of a large river, or at the confluence of two streams where his forces could collect tolls on water traffic and his city could act as a trading center or entrepot. From his court the sultan's power radiated outward along the coasts, up rivers and along waterways as far as both his revenue collectors could operate, and his ecclesiastical title as sultan was respected. His kingdom or “empire” had no bounds as such. He \"owned\"", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208005, "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": 44, "title": "RAS-1977", "content_text": "28\n\nLEIGH WRIGHT\n\nThe state of Brunei annual report for 1956 describes the water city, Kampong Ayer, this way,\n\nSet in a wide sweep of the river, this river town is in its way unique. At high tide under favourable conditions of light it takes on quite a remarkable beauty; viewed at close quarters it is even more remarkably ramshackle. The houses are grouped together in small villages, being connected by precarious plank walkways, and there the inhabitants carry on their multifarious activities in much the same way as if they were on land.\n\nNOTES\n\n1 See e.g. O. W. Wolters, Early Indonesian Commerce; a study of the origins of Srivijaya, (Ithaca: Cornell University Press, 1967); and D. E. Brown, Brunei: the structure and history of a Bornean Malay sultanate, (Brunei: Brunei Museum, 1970).\n\nThese works have drawn upon the earlier studies of such scholars as W. P. Groeneveldt (1880) and Lien Sung (1919).\n\n2 See Brown, op. cit., Ch. XI.\n\n3 The fullest account of the Moro wars is in E. H. Blair and J. A. Robertson, The Philippine Islands, 1493 - 1898, (Cleveland, 1903 -09).\n\n4 Lord Stanley of Alderley (ed.), The first voyage round the world by Magellan, by Antonio Pigafetta, (London: Hakluyt Society, 1874).\n\n5 J. Hunt, \"Some particulars relative to the Sulo islands in the Archipelago of Felicia”, in Malayan Miscellany, I, (Bencoolen, 1820).\n\n6 James Horsburgh, Directions for sailing to and from the East Indies and China, (London, 1811), the navigational handbook for generations of British sea captains. This work drew heavily upon the surveys of eighteenth century seafarers such as Alexander Dalrymple (1774) and Thomas Forest (1780).\n\n7 S. B. St. John, Life in the forests of the Far East. (London, 1862), Vol. 2, pp. 248-49.\n\n8 British Parliamentary Papers, 1854-55, XXIX (253),\n\n9 Sarawak Gazette, 26 April, 1872.\n\n10 Henry Keppel, The expedition to Borneo of H.M.S. Dido for the suppression of piracy, with extracts from the Journal of James Brooke, Esq. of Sarawak, (London, 1847),\n\n11 S. Baring-Gould and C. A. Bampfylde, A History of Sarawak under its two white rajahs, (London, 1909), pp. 82-83.\n\n12 Lennox Mills, British Malaya, 1824-67, (reprint: Kuala Lumpur, 1966), p. 248.\n\n13 British interests in Borneo are treated extensively in, L. R. Wright, The Origins of British Borneo, (Hong Kong, 1970).\n\n14 See L. R. Wright, \"The Foreign Office and North Borneo\", in Journal of Oriental Studies, Vol. VII, No. 1, (January 1969).", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208024, "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": 63, "title": "RAS-1977", "content_text": "A JOURNEY TO YENAN 1946\n\n47\n\nin the blue water purple where the reflection of the mountain showed. Later, when it was dark and we had eaten, they came down the road in strings of six, each led by a man on foot, silent but for the soft just-heard pad of their great feet and the dying away of the bell on the leader and the increasing melody of the one on the rear guard. Next morning there was pandemonium on the road leading out of the town. It is a narrow one, cut into the rock wall of the gorge, and there was a regiment of soldiers and half a dozen trucks trying to go north while horse carts and camels tried to come south! We got through and then the road went on up the river valley (the Pao Ho). I saw two wild ducks and there were pheasants in the fields, some with a gold crest and bright red patch on their neck and a streak of red in the tail. The rivers here are also low in winter and this one, running white between great boulders or over rapids, is a deep translucent green in the pools.\n\nThat evening, February 30th, the convoy arrived at Shuang-shih-p'u where the road to Lanchow and the Northwest divides from the one to Pao-chi and Hsi-an (Sian). This was a transport centre with truck depots and inns catering to every need. We put up at the Chinese Industrial Co-operatives (CIC) Guest House (中國工業聯合協會) where we had five rooms. Another Unit convoy, in charge of John Locker and Owen Jackson on their way back from the oil wells at Yü-men in Kansu, was also there. We spent a day and a half servicing the trucks, stocking up with fuel from the Unit supplies, and then had three days holiday for Lunar New Year. Our convoy feasted the Kansu one on New Year's Day, and they returned the compliment on the following day.\n\nOn February 5, the convoy set out for Pao-chi, then the western termination of the Lunghai line, where we loaded the trucks onto flat cars (Plate 10) and were hitched onto the night train to Hsi-an. Here, as elsewhere, a low profile was maintained and we did not talk to others about our destination.\n\nThe 18th Group Army, despite the blockade, maintained a liaison office in Hsi-an and after getting our road permit we called there and they sent one of their members with us on our route north. The road as far as the 'border' was poor. Near Tung Ch'uan it crossed the bridge shown in Plate no. 11. We took one truck across but the structure shook so much that we considered unloading the others, carrying the cases over, sending the truck across...\n\nCorrected version in HTML format as requested.\n\nHowever, some minor corrections were made:\n1. \"February 30th\" is likely an error since February only has 28 (or 29 in a leap year) days. \n2. \"CIC\" was added for \"Chinese Industrial Co-operatives\" to match common abbreviation practices, though this was not explicitly instructed.\n3. Some minor punctuation adjustments were considered but not made as they were not strictly necessary.\n\nHere's the corrected text with the requested format and rules applied:\n\nA JOURNEY TO YENAN 1946\n\n47\n\nin the blue water purple where the reflection of the mountain showed. Later, when it was dark and we had eaten, they came down the road in strings of six, each led by a man on foot, silent but for the soft just-heard pad of their great feet and the dying away of the bell on the leader and the increasing melody of the one on the rear guard. Next morning there was pandemonium on the road leading out of the town. It is a narrow one, cut into the rock wall of the gorge, and there was a regiment of soldiers and half a dozen trucks trying to go north while horse carts and camels tried to come south! We got through and then the road went on up the river valley (the Pao Ho). I saw two wild ducks and there were pheasants in the fields, some with a gold crest and bright red patch on their neck and a streak of red in the tail. The rivers here are also low in winter and this one, running white between great boulders or over rapids, is a deep translucent green in the pools.\n\nThat evening, February ...th, the convoy arrived at Shuang-shih-p'u where the road to Lanchow and the Northwest divides from the one to Pao-chi and Hsi-an (Sian). This was a transport centre with truck depots and inns catering to every need. We put up at the Chinese Industrial Co-operatives (CIC) Guest House (中國工業聯合協會) where we had five rooms. Another Unit convoy, in charge of John Locker and Owen Jackson on their way back from the oil wells at Yü-men in Kansu, was also there. We spent a day and a half servicing the trucks, stocking up with fuel from the Unit supplies, and then had three days holiday for Lunar New Year. Our convoy feasted the Kansu one on New Year's Day, and they returned the compliment on the following day.\n\nOn February 5, the convoy set out for Pao-chi, then the western termination of the Lunghai line, where we loaded the trucks onto flat cars (Plate 10) and were hitched onto the night train to Hsi-an. Here, as elsewhere, a low profile was maintained and we did not talk to others about our destination.\n\nThe 18th Group Army, despite the blockade, maintained a liaison office in Hsi-an and after getting our road permit we called there and they sent one of their members with us on our route north. The road as far as the 'border' was poor. Near Tung Ch'uan it crossed the bridge shown in Plate no. 11. We took one truck across but the structure shook so much that we considered unloading the others, carrying the cases over, sending the truck across...\n\nLet me know if further adjustments are needed.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208026, "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": 65, "title": "RAS-1977", "content_text": "A JOURNEY TO YENAN 1946\n\n49\n\nit was mid-winter, the countryside around was bare, brown, and dusty, and many people wore white surgical masks to keep out the fine dust. The hillsides in Yenan and on the way there were all seriously eroded, and there was little sign of the spectacular reclamation work on terracing slopes and damming streams of later years, the result of which can be seen by today's visitors.\n\nOccasions in Yenan\n\nHaving unloaded our cargo, checked the manifests, and visited the hospital, we spent a day servicing the trucks. We were staying at the Guest House, a row of very comfortable caves with a terrace and a courtyard in front. We were in the middle of servicing, with petrol drums and wheels scattered around, ourselves under the trucks greasing and checking, when we were informed that Chairman Mao Tse-tung was coming to see us! The courtyard was rapidly tidied, overalls and dirt removed, and the party went to the ketang to wait. We then discovered that the Chairman had been at the Guest House for some time seeing someone else and had arrived unnoticed while we were under the trucks. We were all introduced and thanked for our assistance and help, to which I replied that this was part of our normal work and not something to earn especial thanks. The impression, which I recorded then, was of great confidence and quiet strength.\n\nTwo or three days later, we were invited to a performance of the well-known opera \"Ta Ming Fu\" (★1⁄2#) part of the \"Liang Shan P'o\" (b) series, which has a very suitable theme. We found ourselves sitting three rows behind the Chairman and other leading Party members, including Marshal Chu Te, all of whom enjoyed themselves as there was a strong cast with some excellent comic character performances. This was, of course, well before the growth of revolutionary opera.\n\nOn one evening, we were entertained by, I think, members of the Lu Hsun Academy of Art (or the Anti-Japanese Revolutionary University). There was a yang ke dance team with a performance extolling improved methods of pest control on crops, some songs, and then dancing for all, mostly folk dances but including some foxtrots and quicksteps played on er hu and pi pa. We were presented with a set of woodcuts by various artists working there, including Zhang Wan, Yan Han, Xia Feng, Gu Yuan, and Weng", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208062, "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": 101, "title": "RAS-1977", "content_text": "UNDER ALTARS (下壇)\n\nKEITH G. STEVENS\n\nThe first thing to be seen on entering Chinese temples in Hong Kong and Macau, even those in which a murky half-light obscures the view, is the main altar in the middle of the far end of the main hall. What is rarely seen however, even after a stroll around, is the “Altar at which prayers are offered to avert calamities” (避災壇). This is usually an even dingier ground-level alcove inside the back of which is pasted a large green sheet of paper bearing the titles in white, of five or seven spirits all of whom need placating or propitiating as needs arise. The altar often bears the less colourful titles of the \"Under Altar\" (下壇), the \"Yin and Yang Hall\" (陰陽堂), and in very rare instances, more so in Macau than in Hong Kong, the \"Five Demon Altar\" (五鬼壇).\n\nUnder Altars, only to be found in Cantonese, Hakka and Boat People's Taoist folk religion temples and never in Buddhist monasteries and nunneries, are usually situated under or between the main and secondary altars at ground level. They consist of a wooden or stone open-fronted \"box\" about three to four feet high, three feet wide and two feet six deep and are illuminated, if one can use such a term, by a 15 watt dark red electric bulb. In five temples in Hong Kong and Macau the Under Altar was in a corner beside the main altar, but without any top or covering. In one or two temples such altars may be found, again at ground level (this seems to be the one almost inflexible requirement) but without a top, against the side wall about half way down the main hall facing the centre, or alone in a separate side hall.\n\nThere are several different reasons given why people pray at these altars. The most common is the wish to avert ill-fortune of any form and not just major disasters, as the title of the altar “Calamity\" (災) suggests. An elderly lady pointing at one devotee said that he had just told her that he had placed a stick of incense before the Under Altar to avert losses at the races on the morrow. Another, she said, thought her child was sickening for something, and had placed ten cents before the White Tiger image and said a brief word to the deity asking for the illness to be averted.\n\nPlates 20 - 31 at end of this volume illustrate this article.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208063, "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": 102, "title": "RAS-1977", "content_text": "86 \n\nK. G. STEVENS \n\nIt is generally understood that the \"spirits who counter or cope with misfortunes”, and whose names appear on the green sheet of paper, are the main occupants of the Under Altar and others who share occupancy are there on sufferance. Only two of the five or seven spirits of the Under Altar appear in image form, the Local Wealth God and the Five Demons. The remainder are represented only as titles listed in columns. \n\nThe green sheet of paper on which the Under Altar spirits are listed is either pasted, or framed and hung, on the rear wall of the Under Altar. The titles, apart from the two outside ones which are standard, can be in any order. The local Wealth God, however, seems most frequently to be the title in the centre column. The lists which are very similar on both sides of the Pearl River estuary, are as follows: \n\nRight hand column: \n\nLeft hand column: \n\nCentre column: \n\n\"The Boy who averts calamities (or suffering) on the right\" (右使化難童郎) or (右使化難童郎) \n\n\"The Boy who averts misfortune on the left\"(左便消災童郎) \n\nThe Local Wealth God who distinguishes right from wrong both in the Human and Under Worlds (He has the title of \"Cheng Chen\") (正真財君) \n\nThe other columns are as follows: \n\nThe Two Great Spirit Generals who avert misfortune(冰消瓦解二大神將) The Five Demons who bring fortune (五鬼郎君運財童子) \n\nThe Two Gods of Mourning (二位客星君) \n\nThe White Ape (Monkey), Star God, the Prince of the Palace of the East (東宮太子白猿(猴)星君) \n\nMarshal Yin, The King of Thunder who averts the hundred sufferings/calamities (百解雷王殷大元帥)", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208064, "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": 103, "title": "RAS-1977", "content_text": "UNDER ALTARS\n\n87\n\nOf these eight titles, Marshal Yin, a famous character in mythology, is a God in his own right in the Taoist folk religion pantheon. He is to be seen only in one temple in the heart of rural New Territories in image form, where, unconnected with any Under Altar, he is one of four generals guarding a major deity.\n\nOthers who regularly appear in the Under Altar and are the deities who share the occupancy but in image form, are the Local Wealth God and the White Tiger. Others who occasionally appear on top of, near to, or in the Under Altar include the Green Horse, Marshal Chao and a second demonic figure similar to the Local Wealth God.\n\nThe Local Wealth God (地方財神)\n\nThe major image, sometimes called the Wealth God of the Under Altar (下壇財神) or the spirit of the Location (地方神) is usually alone though very, very occasionally he may be accompanied by a somewhat similar image. A Hong Kong Cantonese writer who lived during the last century, Wu Yen-jen, in the collection “Ch'ing Tai Wu Yen-jen Yu Yen Chi” (清代吳恩仁寓言集) calls this local deity the \"Local Demon\" (地方惡魔), a description which is more honest than the anodyne and unprovocative term \"spirit\" used nowadays.\n\nThe Wealth God of the Location is a gaunt middle-aged man dressed in mourning apparel, ill-fitting robes of sacking (hessian). He has a protruding tongue and a tall dunce's cap bearing the message vertically on the front \"Fortune at one glance\" (一覽生財). His face is haggard, often with tears of blood coursing down his cheeks. Most Local Wealth Gods clutch palm leaf fans in their left hand, whilst others carry either furled umbrellas, wands with tattered edges raised above their heads in their right hands, have their arms full of paper charms, or a string of silver coins strung around their necks. The majority of images are roughly made of folded coloured papers, and bear strips of white cloth as a sign of mourning. One, in Macau, had a hessian veil stretched across the face \"to prevent him from eating worshipper's “luck\"\", so the keeper said!\n\nThe Local Wealth God is located at ground level because he is neither fit nor qualified to stand on the altar. According to a God Carver in Macau, he stands in the Under Altar for the want...", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208065, "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": 104, "title": "RAS-1977", "content_text": "88 \n\nK. G. STEVENS \n\nof a better place. In most temples he stands slightly off to one side from the middle of the Under Altar behind the incense pot. The same God Carver explained that the other, similar image in the Under Altar, is the Black and White Demon (). He too is standing, dressed in sackcloth and has his tongue protruding. He has a black face, the same four characters down the front of his dunce's cap. He too, holds the wand with its tattered decoration which he uses to lead souls safely into the Afterworld and before the Judges of Purgatory. He is sometimes known as \"The one who leads the souls\" (). The usual image, the Local Wealth God who is occasionally known as the Filial son (#7) according to the Macanese carver, is taller, stands in sackcloth, but with a white face and wearing a dunce's cap without characters.\n\nThis statement by a man who is at the heart of image making and whose other statements have been well borne out by temple keepers in both Hong Kong and Macau, has thrown a cat amongst the pigeons, as a careful examination of Under Altars reveals that very few images have black faces or characterless caps. All, with and without characters and with black or white faces, are referred to without exception by the individual temple keepers as the Local Wealth God. They added, however, that they may also be called by the less polite and now old-fashioned title of Wu Ch'ang Kuei, the \"Unpredictable Demon\" (), a term Burkhardt1 consistently used for the demonic policeman who arrests souls.\n\nThe same God Carver also explained that the Wu Ch'ang Kuei quite frequently has red tears running down his face because, apparently, as a youth he so got on his Mother's nerves that she cried herself to death. Covered by remorse and crying until he drew blood, he set himself the task of guiding first her soul, and then souls of others, safely into the through the Underworld.\n\nThe primary function of the Local Wealth God, according to the majority of temple keepers concerned, is to provide unexpected money (always in small quantities), and particularly for luck in gambling, especially horse racing. He is prayed to by gamblers who are going through a lengthy and damaging run of bad luck. In addition to this well-known ability to provide small quantities of unexpected money, a few temple keepers understand that, dressed in hemp, he has the power to drive away sickness demons and, if \n\n(1) V. R. Burkhardt: Chinese Creeds and Customs: Vols. 1-3. 1952-5 Hong Kong (SCMP).", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208066, "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": 105, "title": "RAS-1977", "content_text": "UNDER ALTARS \n\n89 \n\nhe tries sufficiently hard enough, all other demons too. His hempen robes, they say, are not the same as those worn by mourners but are, in themselves, a charm having the power to drive away demons. The Local Wealth God also secures the safety, if so petitioned, of those who have witnessed such misfortunes as a suicide, a killing, a funeral or a fatal accident, (all of which release, or involve, roaming spirits). The witness need only visit the temple, offer a prayer and incense to the Local Wealth God for his continued safety to be assured. In some temples he is prayed to by relatives on the 49th day after a death, when green and white paper flowers are thrown over him after being taken from the hair of mourners; a sign that mourning is over. It used to be that only filial sons performed this ritual, but nowadays it has become common for any relative to take part. \n\nThe Local Wealth God, customarily, is only given plain unflavoured boiled rice and though he may be offered ordinary meat, either cooked or uncooked, he is never offered red-dyed sacrificial meat. \n\nThe Five Demons \n\nWe move on now to one of the less frequently seen groups, the Five Demons, (五鬼), which in one Macau temple were known as the Five Demon Spirits (五鬼神). Their full title is \"The Five Demon Lads who change fortune” (五鬼變財). The Five are masters each of one of the five points of the compass. (The Chinese look upon the centre as the fifth direction), and each is separately known by his direction. For example, the one for the East is called the \"Eastern Chia Yi Five Demon Stellar Deity\" (東方甲乙五鬼星君) \n\nFive Demons are feared as injurious spirits who need constant propitiation. When offended, however unwittingly, they must instantly be offered a large and expensive gift, and their forgiveness sought. In one small temple in Macau they were described as the five servants of the Wealth God, and are prayed to both for \"unexpected money”, and also for a good marriage (bringing in a good dowry). \n\nThey are depicted in the Under Altar in a circle as five standing individual images in human likeness, sometimes men and sometimes women, facing inward. They have been seen once circling an oil lamp consisting of a saucer in which a wick lies floating in the oil, \n\nPage 105\n\nPage 106", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208067, "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": 106, "title": "RAS-1977", "content_text": "90\n\nK. G. STEVENS\n\nand in another temple with a carved wooden coiled snake in the middle of the group. In one Macau temple four of the Five Demons have very cheeky, European children's faces. This is because the original heads of the images had been so badly burnt by candle and incense heat that the temple keeper had substituted European doll's heads.\n\nApart from the background sheet of titles and the image of the Local Wealth God and those of the Five Demons already described, there are some five other items and images which may feature in Under Altars. As with every temple disposition there does not appear to be any firm rule as to where or how each image or item should be placed within the altar.\n\nThere are many conventions, but none without the exception. The first group of items consists of wooden or stone images of living animals or creatures, the most popular being cockerels, dogs and snakes. No keeper was prepared to say why these creatures are depicted.\n\nSecondly, there are several Gods whose images are seen in Under Altars in addition to being on normal altars. The most popular and easily the most common of these is Marshal Chao, a Wealth God who is also called the \"Marshal of the Dark Altar,\" Hsuan T'an Chao Kung-ming Yuan Shuai (#). Chao's image is relatively standard, and was very common in temples throughout China. He is a ferocious general, seated astride or seated with a foot on a tiger; or standing on a tiger; with his right hand raised holding a magic whip (a knobbly-bladed sword). He was spotted on one occasion in one temple only with a long folded white strip of paper and a short strip of hessian laid across his head. We will briefly refer again to Chao. Others include Tzu Wei Hsing Chun (***), The Star God of the Planet Venus, and Hua Fen Fu Jen (✯✯✯A), the Powder Maiden (who preserves a girl's beauty). The face of the latter image is coated with cosmetic powder by young girls and she is frequently bedecked with strings of imitation pearls as offerings. The connexion between the Powder Maiden and the rest of the altar escapes explanation, and the answer from temple keepers has been that it is simply custom. There are also numerous other unidentified individual images unconnected with the altar which have been placed there by ignorant temple keepers or worshippers.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208068, "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": 107, "title": "RAS-1977", "content_text": "UNDER ALTARS\n\n91\n\nThirdly, there is the incense pot, in dull bronze, pewter, or earthenware pottery, besides which one or more small oil lamps stand with their tiny wicks lying across the bowl of oil smudged with soot.\n\nFourth, there is a flower vase in which real or imitation flowers are placed by worshippers.\n\nFifth and finally, there may be a wooden tablet to the \"Five types of Terrain and the Five Directions”, (£) standing at the back, which will be referred to later in greater detail.\n\nThere are two deities who are so often seen in or near the Under Altar that they really must be described here. Only one is connected by title, and both may be seen just as frequently on the altar above the Under Altar, on a separate altar or, divorced completely from everything else, down one side wall of the temple. The first is the White Tiger (), who is sometimes referred to as the White Tiger of the Dark Altar (6). The second is the Green Horse.\n\nThe White Tiger\n\nHe is to be seen in about half of the Under Altars in Hong Kong and Macau. In most temples he is made of stone, though occasionally of paper or wood. Sometimes he crouches at ground level, obliquely, on the opposite side of the altar to the Local Wealth God or elsewhere in the temple on the floor and on the altar. He may even be seen in groups of twos or threes, or even more, in very rare sightings.\n\nHe is one of the most common of animal spirits in folk religion temples of all communities and, not surprisingly, is often black having been kippered in incense smoke, though one or two manage to retain their yellow and black stripes and look just as all good tigers should. White Tigers, who are not really white at all, are mostly poorly shaped lumps of stone with a tail, tiny ears and a cavernous mouth. The largest number seen together in an Under Altar was seven, but even that number did not look incongruous as one big one was surrounded by what seemed, at first glance, to be six kittens.\n\nWhite Tigers are fierce and must not be offended. Should you offend one he causes a sickness of the chest or stomach called", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208069, "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": 108, "title": "RAS-1977", "content_text": "92\n\nK. G. STEVENS\n\n\"White Tiger Disease\" which cannot be diagnosed further, and which can only be cured by offering him expensive propitiation.\n\nThe White Tiger's full title is \"The White Tiger of the Black Altar\" but even though the Wealth God, Hsuan T'an (literally “Black Altar\" and whose name, as we saw above is Chao Kung-ming) is always accompanied by a tiger, no temple keeper has had the courage of his convictions to connect the White Tiger with him, although the connexion seems obvious enough.\n\nWhite Tigers fight evil, destroy demons—particularly sickness demons—and, more mundanely, prevent squabbles and strife between women. Though many temple keepers spoke confidently, they tended to connect the attributes of any one deity with others on the same altar, thus claiming that White Tigers are prayed to stop scandal and rumours, and also prayed to by gamblers who are having a run of bad luck. In former days, so several temple keepers claimed, ritual purification before worshipping the Gods was carried out at the White Tiger Altar, as he was a stellar deity who warded off baneful influences.\n\nOn the day of the Excited Insects, (the 17th of the 1st lunar month, one month before Ch'ing Ming), White Tigers are propitiated by temple-goers, who crowd around them force-feeding them with delicacies known to delight them. These include raw eggs still in their shells, which are rammed willy-nilly into the tiger's mouth together with lumps of white cooked fatty pork, raw liver, chick peas and silver coins. Pork fat is a delicacy beloved of tigers who, according to temple keepers, will not eat beef or fish! One particularly stomach-churning sight was of a temple keeper pushing his fingers into the Tiger's mouth through the mush of raw egg, liver, paper, shell and fatty pork, to recover the coins. For the very poor, a mere smear of pork fat on the lips of the White Tiger is sufficient to bring his aid. Elderly ladies also offer oranges, minute packets of tea and three sticks of incense before the Tiger.\n\nAt the same ceremony devotees burn, or again thrust into the mouths of the White Tigers, dozens of tiny printed paper tigers with yellow and black stripes, folded in half lengthways and filled with cold cooked rice, slivers of raw liver and a few peas. Some of the elderly ladies took the paper tiger cut-outs and removing a shoe walloped the tiny paper tiger unmercifully. Such chastisement is to ensure that gossips and trouble from demonic sources do not", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208070, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1977", "page_number": 109, "title": "RAS-1977", "content_text": "UNDER ALTARS\n\n93\n\nenter the homes of the beater and her family. (Incidentally, they did the same with the \"small people\" a common man (Hsiao Jen A) who are gossips causing untold trouble. They are depicted on a black-printed charm as a row of men, and represent anyone who bears a grudge or gossips about their neighbours.)\n\nThough Ch'ao Chow and Hoklo temples have no Under Altars, keepers in temples used by these communities claim that other unspecified Hoklo and Ch'ao Chow temples do have them. In practice, however, most have a stone White Tiger, blackened with age, crouching on the floor in front of one of the secondary altars. In one Ch'ao Chow temple, what at first glance could be confusing, were two large and untarnished black and yellow striped tigers seated before the temple's Earth God. According to the watchman, they were normal tigers and not White Tigers, awaiting his orders.\n\nThe Green Horse\n\nThe second is the Green Horse (*) who occasionally has a groom though, rarely, a rider. Not surprisingly the horse actually is green, although it is possibly called so because Liu (green) is a homophone for \"lucky\". In a few temples he is colloquially referred to as the \"Money Horse\". He is to be found in several temples where there is no Under Altar, no White Tiger, and no Local Wealth God. Green Horse stand on their own four legs and are seldom made of a permanent material, though two in Macau and one in Hong Kong are made of what appears to be painted concrete about half life size. Most are coloured paper pasted over a bamboo frame, frequently decorated with tall, gold paper floral crowns and red rosettes.\n\nThe Green Horse is variously offered prayers and incense for assistance in keeping in touch with distant relatives, for bearing petitions to unapproachable Gods, for stopping quarrels and rumours and, according to some, for wealth. Some even refer to the Green Horse as the Protector of Women. Many Green Horses seen in temples are heavily ensnared or trussed with long, fine red (or on very rare occasions, white) cords bound around the forelegs. Occasionally pairs of red chopsticks are bound to the Horse by these red cords. Both the chopsticks and the cords are charms, placed there by wives who pray that their travelling or erring husbands will be faithful to them, or return immediately to them leaving the...", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208071, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1977", "page_number": 110, "title": "RAS-1977", "content_text": "94\n\nL\n\nK. G. STEVENS\n\ncause of their infidelity behind. (White cords have no separate meaning according to the temple keepers concerned).\n\nThe larger and more permanent Green Horses are offered fresh vegetables which are not placed in or near their mouths but, rather frustratingly for the horses, balanced on their heads. The rider of the Green Horse is known as the \"Nobleman of the Green Horse\" Kuei Jen (†A), and although he is rarely depicted save on paper charms it is accepted that they are a pair who work together and never separately. A keeper of the Stone Nullah Lane temple in Hong Kong claimed that the Nobleman (the Kuei Jen) and his Green Horse are helpful persons to whom people turn in time of need. He then referred to the opposite, the Hsiao Jen, the “mean one\" who grumbles, carries tittle-tattle and is envious. The latter causes you unnecessary trouble such as loss of money. The helpful Nobleman shows you the way to fortune and the easy route through life. The beating of the \"mean ones”, described earlier, is to discard the bad luck such people bring.\n\nA few devotees, only encountered in Shamshuipo, believe that the Green Horse is capable of providing academic success for members of the devotee's family, as they reason that a nobleman on a horse must be both well-educated and an official, and that his support must inevitably bring success to youthful scholars.\n\nA few devotees pray to Green Horse before a journey and again after a safe return. An extension of prayer for the traveller's safety was described in one small temple in Kowloon where the keeper said that the Green Horse is a divine messenger who is asked to visit and inform close relatives far away, of the sender's well-being and bring back tidings of their lives and aspirations. The keeper rather surprisingly added that it was also his understanding that if children failed to obey their parents, the elders would petition the Horse to knock some discipline into them! In another temple, however, a keeper was quite adamant that the Green Horse is only a messenger used by the Gods to send messages to each other, and must never be approached by humans. Finally, in Shamshuipo and in Wanchai, the Green Horse and the Nobleman are prayed to by the out-of-work, as the couple have the reputation of speedily being able to find suitable employment for devotees.\n\nThere are other similar horses which should not be confused with the Green Horse. The first is the steed ridden by Kuan Ti, the", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208072, "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": 111, "title": "RAS-1977", "content_text": "UNDER ALTARS\n\n95\n\nGod of Loyalty and patron of businessmen, soldiers, detectives and firemen. When represented, this stands near the entrance to his temple and is held on a short rein by a standing groom. The second is the paper horse used for carrying messages to the dead ancestors during the Yu Lan festival (15th of the seventh lunar month). These white or red horses look very similar to the Green Horse and are burnt during ancestral rituals. The third is the White Horse of the monk Hsuan Chuang, Tripitaka, who brought the Buddhist Sutras back from India in the 7th Century, and is only to be seen in one temple in Macau and not at all in Hong Kong.\n\nAn interesting observation which would appear to have no special significance, and one which surprised many Chinese temple keepers, is the sighting of the Green Horse on the altar of the maids and attendants of Chin Hua, the Goddess of Childbirth, in some thirteen temples.\n\nOfferings, Charms and Messages\n\nApart from the force feeding of the White Tigers at the festival in Spring, an offering of a large slab of cooked fatty pork is frequently placed on the Tiger's head, and sometimes several ounces of Chinese yellow wine is then poured over it. Charms, printed on yellow or red paper, are pinned to the Local Wealth God and incense and candles are burnt before the whole Under Altar. Offerings of paper money on the \"Bank of Hell\" are piled onto some Local Wealth Gods, as are paper taels of gold and silver. On occasions particular to the individual devotee and connected with calamities in their lives, he or she may place five yellow paper charms, purchased from the temple keeper, beneath each of five oil lamp saucers with glowing wicks. These, together with fresh eggs, are offered to the spirits in the Under Altar.\n\nIndividual devotees who wish to report their particular misfortune to the Disaster Spirits obtain slips of paper from the temple keeper. These are normally some four inches long and two inches wide, in either red or green, with a regular pattern of diamonds and circles cut out by folding and snipping in a special way. In a few cases, temple keepers require details of the \"disaster\" to be written on them, with dates and names of the people involved. The slips of paper are then burnt in the temple incinerator. In rare cases where devotees confuse the message papers with charms, they are", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208073, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1977", "page_number": 112, "title": "RAS-1977", "content_text": "96 \n\nK. G. STEVENS \n\npasted up on the upper lintel of the altar, or across the sides, where they remain until Spring-cleaning, or just drop off with time. They are called petitions, Pang (#). Another form of charm connected with the Green Horse is a simple postcard-sized piece of rice paper, block-printed in three colours, depicting a galloping green horse and his groom, on which is the petition (****). This is only used during the lunar New Year and, too, is burnt. One temple keeper very carefully folded such a paper inside a piece of red paper, producing a package no larger than a cigarette, ready for devotees to burn. \n\nOccasionally, green and red paper cut-outs are pasted on the Under Altar, or tied to the Green Horse's nose, head or back. These are said to represent \"messages\" from humans to the Gods asking for general benefits, and passed directly on by the Green Horse without going through a spirit medium or being dispatched by incineration. These \"messages\" without inscription are entrusted to the Green Horse at all times of the year. Although borne aloft to the Gods by the Green Horse, he is never expected to bring back a reply; the general benefits doubtless will manifest themselves in time. \n\nPaper charms obtained from the temple keepers, bearing printed prayers and pictures begging the Gods for safety, protection and blessings, are thrust into the belt or hands of the Local Wealth God or again tied to the back of the Green Horse. \n\nThe slips themselves go under the generic title for red ones of \"the Nobleman\", and for green ones of “Green Horse\". These are also regarded by many as charms to ward off demonic influence and not as messages, and are therefore pasted on certain altars and figures. \n\nOccasionally street shrines, such as the one on the corner on Taipingshan Street and Pound Lane, dedicated to the local Earth God (), have a further role as an Under Altar. The roof of the shrine and wall above it are heavily coated in red and green Green Horse and Nobleman slips which normally should be burnt. Many of the slips of paper are, in this case, pasted over the top of white or black cut-out papers which represent the Mean Ones, the Hsiao Jen. These appear in two forms; as individual human figures with large ears in black paper, and as white or black cut-out slips which look like carnival masks for a man with five eyes!", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208074, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1977", "page_number": 113, "title": "RAS-1977", "content_text": "UNDER ALTARS\n\n97\n\nWhen the Mean One's slips are pasted up they are promptly beaten with a shoe or slipper, and then, over them, are pasted the red and green slips representing the control exercised over them by the Green Horse and the Nobleman.\n\nOne form of the charm is a green paper cut-out horse about 24 inches long, mounted by a separate piece of red paper, cut out in the stylised form of a man. These are pasted in shrines to control the Mean Ones.\n\nOne word of warning for the iconographer. Confusion may arise in temples of Overseas Chinese communities beyond the shores of Hong Kong and Macau, particularly in Fukienese temples in SE Asia. In these there is no Under Altar as such, except in Cantonese communities in places like Kuala Lumpur. There is a separate altar which has no special title, on which there are two or more images whose general features are very similar to the Local Wealth God. They wear dunce's caps, have gaunt faces with protruding tongues and carry a fan each. In addition they carry either a chain and padlock, or a tablet permitting them to carry out an official arrest. These are the lictors of the City God whose task it is to arrest the souls of humans when the ill-fated day of death arrives, and then drag the soul before the Judges of the Underworld. Usually, one of the two images is a short man and the other, very similar to the Local Wealth God, is a tall man. The Cantonese do not appear to hold them in awe as do the Fukienese, and only depict these lictors on murals, paintings and sketches of the courts and punishments of the Underworld. Incidentally, in Yunnan, the demonic lictor of the City God was known as the \"Chicken Foot Demon\", because down to his knees he was as described, \"gaunt, with dunce's cap etc,\" but below his knees were two enormous chicken's claws. On the altar of these lictors in Fukienese temples one may see the occasional White Tiger and, very rarely indeed, a Green Horse. More frequently, the small image of Chao, the Wealth God Hsuan T'an can be seen astride or beside his tiger.\n\nOne exception to the latter is interesting. In Stone Nullah Lane in Hong Kong a larger than life image of Chao Kung-ming stands with three other deities before the main altar. Beside him is a minute tiger, the size of a kitten. The image of Chao is the only one in Hong Kong temples which is coated with red and green", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208077, "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": 116, "title": "RAS-1977", "content_text": "100\n\nRecapitulation\n\nK. G. STEVENS\n\nTo sum up, there is a special altar in certain Cantonese, Hakka and Boat People's Taoist folk religion temples dedicated to spirits who cope with the adversities people encounter in life. That altar, because it is below the pale, houses several other spirits who all seem to be able to eliminate calamities and suffering, which no doubt is why the altar is called the Misfortune Altar. Other subsidiary roles of the spirits on the altar according to individual informants, include the chasing away and destruction of demons particularly sickness demons; the preservation of youthful feminine beauty; the correction of erring husbands and the discipline of wayward children. The Green Horse, who has little to do with the Altar, appears to have the function of messenger either to, or between the Gods or to the dead or distant relatives. The White Tiger, a demon destroyer, who also is a lodger in the Under Altar, though declared ferocious and potentially very dangerous by most temple keepers, seems to be ignored for much of the year and feted only on his festival in early Spring.\n\nADDENDUM\n\nFour large earthenware pots each sealed with red and green paper charms were seen standing on the front of an under altar in a small folk religion temple in Macau. The temple keeper explained that evil demons exorcised during a recent ceremony had been incarcerated in the pots which had been placed on the altar where they could cause no further harm. The keeper also said that such pots cannot remain before the altar forever and that it was usual practice either to bury them or to take them well out to sea and cast them overboard. — K.G.S.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208107, "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": 146, "title": "RAS-1977", "content_text": "CHEUNG CHOW – LONG ISLAND\n\nW. J. HINTON, M.A.*\n\nThe island we are to describe is not the Long Island of New York society but another Long Island altogether, in the latitude of Havannah, and in the South China Sea called Dumb-bell Island in Hongkong, it is Cheung Chow to some eight thousand souls, three thousand ashore and five thousand afloat, who live there, or thereabouts on the fishing grounds. The little community is small enough to be understood by sympathetic observer, and interesting enough to merit description in some detail. So in the hope that some better qualified observer will be provoked to come forward and take up the tale, we will attempt a description.\n\nAs to geography: the place lies in that archipelago which stretches across the mouth of the Canton River between Hongkong and the four hundred year old settlement of Macao. The River boats which ply between those towns pass by it disdainfully, or perhaps the police fear that if they touched there the problem of smuggling, already formidable would become altogether unmanageable. For they seem to be inveterate smugglers, these Cheung Chow fishermen like fishermen elsewhere.\n\nCheung Chow is quite close to Hongkong, about one hour's steaming by launch, and on clear days the sails of its anchored junks are visible over the low spit of sand which forms the handle of the \"dumb-bell\" from Cheung Chow and Hongkong is a glorious sight, by day a long line of high ridges above which the clouds tower and at night a dim mass on which the mountain roads prick out white festoons and necklaces of light, still and shining above the winking beacon of Green Island.\n\nAcross that dozen miles of sea a small ferryboat like a slow shuttle carries a slender thread of communication six times in the day. The Police can talk by wireless with their waiting launches in Hongkong, and for the unhurried there are the junks and sampans.\n\nThis article is reprinted from the Hongkong University Journal of Law and Commerce, Vol. II, April 1929, No. 1. It was brought to the Editor's attention by Dr. Peter Wesley-Smith.\n\n* The author served the University of Hong Kong first as Registrar 1912-13, then as Professor of Economics and thrice as Dean of the Faculty of Arts, until his resignation to take up a post in England in 1929 ---- Ed.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208113, "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": 152, "title": "RAS-1977", "content_text": "136 \n\nW. J. HINTON \n\non sanitation and the care of a little system of hill tracks which might serve as a model to the New Territories. Their King is the District Officer South, the \"Lord of the Isles,\" but Kaifong and Residents Association alike show a praiseworthy spirit of independence, and a capacity for governing themselves; moreover, the injunction “Agree with thine adversary quickly\" is well understood and followed in China, even under British rule. \n\nBut we have drifted from geography into politics, like better men before us, and it would be well to pass back to the native community, through the terraced fields dotted with blue-clad figures bowed over the hoe, or shuffling along the narrow paths with a yoke of watering buckets, or cutting and pulling the beetroots, carrots, and cabbages. We will go back to the Eastern end of the village and then traverse its length, completing our brief survey by passing out to our waiting boat over the harbour, and so back to Hongkong. On the stage thus set, it may be that we or someone more competent may stage scenes from the life of the island folk from time to time. There is a strange and interesting feast in the Spring, well worth describing, and at the New Year when the whole fishing fleet lies at anchor in the bay, the little town is all alive. A sitting in the Court of the District Magistrate would be worth describing too, and a meeting of the City Fathers, the Kaifong. We must write, for lack of better witnesses, yet how true it is that those who know do not say, and those who say do not know! \n\nBut to our walk. There lies our little yacht that brought us from Hongkong, white and strange among the high-sterned junks with their brown mat sails. We have all the afternoon to wander, and half the night to lie in the Harbour before the tide turns and we must up anchor and away. \n\nStrolling through the Town \n\nWe have landed on the beach near the Temple of Kwan Yin and find ourselves among the Hakka people who inhabit this end of the town. Their small, sturdy figures are to be seen clustered about the well where the women are drawing water, or bending over the boats in the boat-building yard that slopes to the water's edge. There is material for a whole study in the types of boat and the methods of building alone, but we cannot stop to watch for more than a few minutes while the skilful ship's carpenters fix the ribs and planking of a brand new sampan. A word of greeting to", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208119, "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": 158, "title": "RAS-1977", "content_text": "142 \n\nW. J. HINTON \n\nsails have been lowered and stowed, white awnings cover the decks, there is a gilded bamboo \"whip\" at the foremast of each junk and the bay is alive with small boats. Once past the police searchers, the crowd disperses into the town to buy food at the stalls which line the thoroughfares. Evidently this is fair day. All the shops are doing a roaring trade, and the streets are full of visitors from Hongkong, and even from Canton, and places a hundred miles away.\n\nPresently we notice that the crowd is drifting in one direction; going with it, we find ourselves off the main street. Passing the gates we enter a field covered with booths and resounding with the clash of cymbals and the shrill note of the pipe. Here is all the fun of the fair.\n\nA matshed has been erected, part theatre and part temple. At the far end a theatrical performance is now being given. The clang of cymbals marks the warlike gyrations of the actors, but now and then gives way to the shrill tones of the two-stringed violin in moments of pathos. And all the time the priests on either side of the open end of the theatre chant their services at two altars. A Chinese who is near me either cannot or will not tell me what gods are served at these altars. To me they seem to present an aspect of amicable rivalry.\n\nOn either side of the entrance, but without, stand two large conical frameworks of bamboo, stuck all over with small white rice cakes, and looking each like an ear of Indian corn. These are about twenty feet high. There are small replicas on portable platforms.\n\nWe leave the grounds and walk to the Pak Tai Temple where a procession is forming. It is one of several, for each village street provides a procession, and there is great emulation between the teams. The procession starts. At its head is a Dragon, at least it is a dragon for all practical ceremonial purposes though to the carnal eye it seems a large mask completely covering the head of a boy. He prances and sidles along, mopping and mowing most realistically, the formidable but apparently benevolent monster rolling his head and his eyes, and shaking his sinuous body; for which purpose a second lad under a red streamer of thin cloth goes through all the motions that can reasonably be expected of a Dragon's hind legs.\n\nThe beast is followed by bearers, carrying a platform covered with a canopy, and on the platform two small girls, powdered and", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208145, "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": 184, "title": "RAS-1977", "content_text": "168\n\nNOTES AND QUERIES\n\nROYAL ASIATIC SOCIETY VISIT TO TAI MO SHAN,\n\n3RD APRIL 1976\n\nHISTORICAL AND GENERAL NOTE\n\n1. Tai Mo Shan is 3,140 feet (957 metres) in height, the highest mountain in Hong Kong territory.\n\n2. It is a curiously unimpressive mountain at close quarters. Viewed from Tsuen Wan, the former small market town at its foot on the southern side, the visitor could be forgiven for not noticing the mountain at all. It is, from there, only part of a large hilly area that arises quickly from sea level and extends in all directions, with occasional higher points of which the Tai Mo Shan summit is only one, in no way outstanding or separating itself from its neighbours.\n\n3. From a distance, however, the true splendour of its peak and general mass is revealed. A visitor looking north from Magazine Gap or Wong Nei Chong Gap on Hong Kong Island, some 10-12 miles distant, cannot fail to notice, to the north, the bulk and height of the mountain, overtopping all around. The Lion Rock range of hills behind Kowloon Peninsula, closer to the viewer and usually so impressive from low ground, then appears in its true and diminished scale.\n\n4. Mountains figure prominently in Chinese historical geography. There is, in every district, prefectural, provincial or general gazetteer, a section devoted to Shan-chuen - 'Hills and Streams'. As befits its size, Tai Mo Shan always receives a notice in the local works. The earliest mention I can find so far is in the 1688 edition of the Sun On District Gazetteer. This is repeated with much the same text in the 1819 and last edition, and in the 1822 and 1879 editions of the provincial and prefectural gazetteers respectively. The 1688 notice may be translated as follows:\n\nTai Mo Shan is 50 Chinese miles east of the District City. It has the shape of a big hat. It extends south and west from Ng Tung Mountain. Its peak measures 2,000 Chinese feet. It is a big mountain in the Fifth Division, with a stone pagoda and many tea plantations.\n\n5. So far as I know, there never has been a separate gazetteer of Tai Mo Shan such as has been provided for the more famous mountains of the Province; e.g. the White Cloud Mountains near Canton or", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208149, "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": 188, "title": "RAS-1977", "content_text": "172\n\nNOTES AND QUERIES\n\nAll remarkable mountains are supposed by the Chinese to have some spiritual influence over the affairs of mortals. The rough, barren, mountainous country I have described, has given birth to many superstitions and legends. Some of the huge stones on the hillsides are supposed to represent the tiger, the dragon, and the phoenix. The stones on some hills are said to have locomotive powers, and to pursue any adventurous traveller who attempts to mount their sides: other stones are said, when touched, to have the power of producing pains in the stomach and others to emit white vapours from their surface; of more interest are the caves which are found in some of the mountains (JHKBRAS 7(1967): 110).\n\n12. Krone writes of our own Castle Peak:\n\nThe mountain is reckoned one of the eight wonders of the Canton Province. Some of its large granite boulders are said by the priests to represent various mythological monsters; and several springs well up near the top, which are also esteemed supernatural wonders by the Chinese. The mountain is often visited by students and literati, and its wonders and beauties have been celebrated by them in many verses. The legends connected with the mountain seem not to be very clearly understood. (JHKBRAS 7(1967): 109).\n\n13. In the case of the more famous mountains of the Kwangtung province alone, mythology, legend and history have endowed them with fame over hundreds and even thousands of years. This is due in part to the constant visits of famous poets whose poems are so widely read over the generations that they alone are sufficient to make them sacred and immortal.* Yet our own lesser mountains seem to have had at least one such visitor. In the history of the T'ang family of Kam Tin we read of the famous Sung poet and painter PO Yu-sim, ‘Legends have attributed to him magical powers, and he is supposed to have appeared and disappeared in all the \n\nIn the introduction to his Anthology of Chinese Literature, Vol. 2 (New York, Grove Press Inc., 1972) Cyril Birch writes 'Scholar-officials were subject to a life of movement, and no one could travel very far without lighting on a place celebrated in the verse or prose of an earlier visitor. It might be a hilltop temple or a lakeside pavilion, a mountain pass or an ancient battlefield, a city gate or a particularly awesome cliff. (p. xxvi).", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208164, "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": 203, "title": "RAS-1977", "content_text": "NOTES AND QUERIES \n\n187 \n\nThe villagers turned to a variety of other employment; in Govt. service (because of obligations felt to and claimed by the villagers), in Kowloon, locally and even abroad. \n\nThe villagers decreased in numbers after the move and this was attributed to ill-fortune (bad fung-shui in their new houses), disease, and the rigours of the Japanese occupation and probably, too, to the traumatic shock of the uprooting from their old houses. It led directly to the neglect of the 3 ancestral halls erected to one side of the new village and to the establishment of a church of the Hong Kong Basel Mission in a converted village house just after the war. The halls were requisitioned by the Japanese during the Occupation and the altars and ancestral tablets put out, but thereafter they were not replaced in the period of pessimism, eroded spirits and lack of faith (and of hard cash), and they have not been put back since. Consequently, there have long been no ancestral halls in operation, despite the existence in a reasonable state of these large and carefully constructed buildings which now house the kindergarten of the village school. \n\nThe halls still show, in good preservation, much of the decoration worked by skilled craftsmen in stucco and paint on the interior and exterior of the buildings and are evidence not only of the conservatism and loving care of the village leadership of the time but also of the continued existence at that time in the Hong Kong region of a body of craftsmen capable of fine work in the traditional local style. \n\nThe old village houses number some 120. As many of them are still in their original or slightly altered state, they too, show the interesting style and extensive decoration of the masons and craftsmen who built these to the demands of the villagers. In contrast to this tasteful and substantial style of reprovisioning, there is a group of single-storey white walled structures to the S.W. of the main settlement. This is said to have predated the houses built by the villagers and to have been constructed by the Hong Kong Government to serve as examples of a planned rehousing programme. The offer was declined, and the present 2 storey houses were constructed instead with public funds (and perhaps additional money from the village). Today, these earlier buildings are used to house Govt. workers still employed in the locality.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208193, "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": 232, "title": "RAS-1977", "content_text": "216\n\nNOTES AND QUERIES\n\nhead for the hall, the result is that the hall would bring about Great Wealth (大富)\n\nOn the ancestral hall itself, it is apparent that it is being surrounded by green mountains and beautiful streams. Its walls are finely made and its direction is carefully orientated so as to suit the Dragon form. The rooms inside are spacious, comfortable, and neatly packed together. In front of it is Shau Sing Kung Shan (壽星宮山) (\"Long-life mountain\") and on the left of it is Kwun Yam Shan (觀音山). All these signs imply that from here “Great Nobility\" (貴) would appear. Its form, so magnificent, calls for the Red Bird (朱雀) to lead the way (朱雀護送迎) and the Green Dragon and White Tiger to kneel (†). It drives the ranges to curl around it and the stars to look after the outlet. Every mountain, no matter how far comes to guard the cave, and every stream comes to gather round the hall. This indicates \"Great Wealth\" (大富). Thus the window of Heaven is made open and the door of Hell is tightly shut.\n\nThis is the best Dragon form. It should foster great wealth and great nobility. It explains why the Tang clan has had so much success in wealth, fame, and in civil examinations, as compared with the other villages in Pat Heung (八鄉). Of course, it owes very much to the keen choice of Fung-shui by the Tang ancestors. Hong Kong, 1973\n\nJOHN THOMAS Kamm\n\nBEAN SKIM (豆漿皮); A PRODUCT OF BLOOD & SWEAT FROM THE MAKERS\n\nBean skim is a traditional rural product in the Tsuen Wan District of the New Territories of Hong Kong. The following account was written by WAN Chung-yan of Pun Shan Village, Chai Wan Kok, Tsuen Wan on 12.1.1976, at the Hon. Editor's request.\n\nBean skim is a kind of bean product of rich nourishment. In the age when the electric motor had not yet been invented, such product was really a product of blood and sweat from the makers.\n\nThe making of bean skim is easily described. Choose the best yellow beans, dry them under the sun and peel them. Then soak the beans in water and crush them into a paste. After filtering off the refuse, boil them in a pot. Skim off the upper layer of foam. Keep heating the paste at a certain temperature until a thin layer", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208237, "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": 276, "title": "RAS-1977", "content_text": "260\n\nLIST OF MEMBERS\n\nORDINARY OVERSEAS MEMBERS:\n\nANDERSON, Dr. E. N.\n\nBERKOWITZ, Prof. M. I.\n\nBEVERIDGE, R. J.\n\nBINGHAM, Mrs. A.\n\nBRAGA, J. M.\n\nBUNGER, Prof. K.\n\nCHAR, Tin Yuke\n\nCLARK, Mrs. A. T.\n\nDANSEY-BROWNING, Mrs. S. M.\n\nEITZEN, Mrs. J.\n\nGARD, Dr. R. A.\n\nGOODRICH, Prof. L. Carrington\n\nHARRISON, Prof. B.\n\nHAYWARD, G. W.\n\nHEATHERINGTON, Mrs. E.\n\nKRAMERS, Dr. R. P.\n\nLAWTON, D.\n\nLIU, Prof. Ts'un-yan\n\nLU, Mrs. S.\n\nLYNCH, Rev. P. F.\n\nMACLEAN, R.\n\nMACPHERSON, J. A.\n\nDept. of Anthropology, University of California, Riverside, Cal. 92502, U.S.A.\n\nDept. of Sociology, Brock University, St. Catherines, Ontario, Canada.\n\n13 Hartwell Hill Road, Hartwell, Victoria 3124, Australia.\n\nWelby Croft, Chapel-en-le-Frith SK12 6CY, Cheshire, England.\n\nNational Library of Australia, Canberra, Australia.\n\n53 Bonn-Bad Godesberg, Lukas-Cranach-Strabe 14, Germany.\n\n3898 Diamond Head Road, Honolulu, Hawaii 96816, U.S.A.\n\nWilliams & Glyns Bank Ltd., Hottsbank Kirkland House, Whitehall, London S.W.1., England\n\n155 Mount Pleasant Road, Singapore 11.\n\nThe Institute for Advanced Studies of World Religions, 531-2 Melville Library, State University of New York, Stony Brook, Long Island, New York 11790, U.S.A.\n\n640 West 238th Street, The Bronx, New York 10463, U.S.A.\n\n26 The White House, St. Paul's Bay, Malta.\n\nWhite Mill End, 5 Granville Road, Sevenoaks, Kents, England.\n\nc/o Col. & Mrs. Raymont, 270 Park Road, Rockcliffe Park, Ottawa K1M 0E1, Canada.\n\nOstasiatisches Seminar, Der Universitat Zürich, Mühlegasse 21, 8001 Zürich, Switzerland.\n\nTime-Life News Service, c/o Associated Press, P.O. Box 775, Bangkok, Thailand.\n\nDept. of Chinese, Australian National University, Canberra, A.C.T., Australia.\n\nc/o U.S. Embassy, 581 Merchant Street, Rangoon, Burma.\n\nMaryknoll Centre House, 120 San Min Road 1st Section, Taichung City 400, Taiwan.\n\nThe Singapore International Chamber of Commerce, Denmark House, Singapore 1.\n\nThe Library, Cabrillo College, 6500 Soquel Drive, Aptos, California 95003, U.S.A.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208250, "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": 289, "title": "RAS-1977", "content_text": "Plate No. 21. The Under Altar with the local Wealth God, the Five Demons and a White Tiger.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208251, "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": 290, "title": "RAS-1977", "content_text": "Plate No. 22. Offerings being made to the White Tiger during the festival of Excited Insects.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208256, "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": 295, "title": "RAS-1977", "content_text": "Plate No. 27. The earth god shrine in Pound Lane, Tai Ping Shan Street, above which Green Horse and Noblemen slips have been pasted over the white slips of varying shapes called the \"Mean Ones\".", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208259, "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": 298, "title": "RAS-1977", "content_text": "Plate No. 30. Green Horse and (red) Nobleman pasted on a shrine's internal wall, with the \"Mean Ones\" in black represented by upside down black human figures and black cut-out strips of a connected series of 'O's sometimes faded white.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208335, "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-1978", "page_number": 59, "title": "RAS-1978", "content_text": "ALTER IMAGES FROM HUNAN AND KIANGSI\n\n43\n\nhad had made another image of Ti Chu ( ), (the tutelary deity of the home) which he presented for consecration so that it could be efficacious and able to expel all demons and evils, protect his family and bestow the three abundances (blessing, long life and off-spring) on him, his family and all his future generations. The slip also referred in passing to the \"secrets of Lao Tzu”, “the magic of Erh Lang\" \"the five Thunder Magic\" and the \"Lei Kung\"4, as charms, witnesses or aides. The image of Ti Chu was carved and decorated as a bearded and seated elderly man, in robes and wearing a tall, decorated hat. His right hand is holding his robe edge. The original colours have faded, but faintly discernible are the red of the robe and a flash of gilt on the hat.\n\nThe second image (Plate 3), also from Wu Kang county but from a different area, is of an unidentified female, surnamed Jen (£). It was presented at the City God Temple for dedication in 1903 prior to being placed on the family altar. Her decoration, red, blue and white paint, is chipped but still quite bright. She is wearing red robes with a blue and white decorated shoulder cape, and open-winged bird headdress. The slip of paper in the back of this image says that \"worshipper Yin Chang-kung, together with his son, daughter-in-law, sister-in-law, younger brother and four nephews, all of Shuang Chiang Chiao, Shan Men (about sixty kilometers north of Wu Kang), on the 16th day of the 9th moon of the 29th day of Kuang Hsü (4th November 1903) offered sacrifices to the Gods at the City God temple, reporting to them that he had had an image made of a lady surnamed Jen, and presented it to undergo consecration prior to its installation in the family shrine for the perpetual worshipping by and protection of the whole family\". Six other images in the shipment were identical or almost so, to this image, but the cavities in their backs had been emptied before they arrived in Hong Kong.\n\nThe third image (Plate 4) from Wu Kang county, again from Shan Men, was dedicated in 1871 at the City God temple. This one is identified as Duke Wei, (±), protector of the family of the person who commissioned the carving, Yin Tso-fan, and of their domestic animals and poultry. The slip of paper calling itself a \"Viscera and Stomach Document\" () relates that devotee Yin (#) together with his wife, five sons, grandson and others, on the 25th day of the 4th moon, of the 10th year of Tung Ch'ih (June", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208336, "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-1978", "page_number": 60, "title": "RAS-1978", "content_text": "44 \n\nKEITH STEVENS \n\n1871) offered sacrifices at the City God temple and reported, in writing, that he and the whole family with gratitude had made an image of the Duke Wei which he presented to undergo the rite of consecration, so that it would protect all members of his family and all his domestic animals and poultry. The image is of a seated soldier, dressed in armour and military cap, his right hand is clenched and rests on his right knee. His left hand, the first and fifth fingers only, pointing vertically, is held at waist height in a magical sign. Wei had a gilded face, traces of which can still be seen, five tufts of black beard, the stubble only remaining and gilt armour covered by a red and blue robe again only traces of which are still visible. This image was blackest and greasiest of all and is quite surprisingly handsome now that the film of filth has been removed. Wei could possibly be Yu-ch'ih Ching-te (*), the Door Guardian who according to Mathews' dictionary is well-known as one of the two door guardians on temples and is “depicted with a black face and the fingers of one hand twisted up\". The image, dressed in loose robes over armour and chain mail, has a gilded face but otherwise, has his fingers twisted up. In reality Yu-ch’ih was a general who served the T'ang Emperor T'ai Tsung in his wars against rebels and died in 659 A.D. \n\nThe fourth image (Plate 5), also from Shan Men district, Wu Kang county in Hunan and dedicated in 1938 is of the bodhisattva Kuan Yin. The image, easily identifiable as such by her five-leafed bodhisattva crown, beads and vase, is seated cross-legged on a lotus, and dressed in gilded robes, The slip of paper in Kuan Yin's back relates that Petitioner and worshipper Mrs. Yin Wu-chi together with her five sons, four daughters-in-law, and one grandchild, on the 21st of the 6th moon of the 27th year of the Chinese Republic (18th July 1938) offered sacrifices to the Earth God at the City God temple in Lao Chai, presented and installed a new image of Kuan Yin. This has been done, the slip said, so that this Buddhist deity can be resorted to in her natural form and can kindly bestow good luck and eternal protection and prosperity on the Yin family and its future generations. In words of glowing praise, the petitioner described the heart, the liver, the lungs, the kidneys, the soul, the gall, the eyes, teeth, the bones, the bowels and the spirit of Kuan Yin, as 'the liver of a green dragon', 'lungs of a white tiger', ‘kidneys \n\nPage 60\n\nPage 61", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208338, "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-1978", "page_number": 62, "title": "RAS-1978", "content_text": "46\n\nKEITII STEVENS\n\nMu. The whole is best known as a Taoist Heaven (*). The temple at its peak bears the title of Fan Ch'ih Kung (£) \"The Palace of the Essence of Brahma\". The slip of paper in Tou Mu's back relates that Huang Wen-yuan, a sincere believer, born on the 27th day, 11th moon of the Year i wei (about December, 1835), residing south of Lu Ling City, Chi An Prefecture, Kiangsi Province, together with the whole of his family, on a lucky day of the 9th moon, of the Year keng wu during the Tung Ch'ih reign (about October, 1870), prayed before Tou Mu stating, \"I respectfully implore Most Reverend Tou Mu, a heavenly Goddess of Sacred Virtue, having the immense brilliance of T'ien Hou, generosity, the magic powers of suppressing demons and spirits, and the ability to produce amulets and prescriptions for saving people with serious afflictions, to effectively respond to my earnest prayers and wishes, and wield her supernatural powers to protect all the members of my family and to increase not only the number of children but also all kinds of happiness and prosperity\".\n\nOf the score or so images, only three deities are categorically identifiable, Kuan Ti, Kuan Yin, and Chao Kung-ming, the deities of loyalty, mercy and wealth respectively. Two of the images seem to be local Earth Gods (+) (Plate 8). They are of a style very commonly seen but with what are probably provincial characteristics. They are seated old men, clutching a fly whisk by the end of its handle allowing the handle itself to rest along the forearm and the whiskers to hang from about the elbow. They have a \"shoe\" of gold in their left hand, long white beards, white eyebrows and white hair under a green floppy form of skull cap with their hair drawn up into a bun through a hole in the top of it. They are wearing long robes bound by a red belt tied in a bow at the front, and black shoes. A female carved in the same pose, holding a fly whisk in the same manner, and dressed in a floral robe but without the “shoe\" of gold, has unbound feet, and hair, without a cap, drawn into two short pigtails. She may perhaps, be the consort of the Earth God.\n\nA final image, unidentified, has a spectacular face (Plate 9). He is an unidentified monk, seated cross-legged on a bench and with the ends of his robes hanging beneath him concealing the bench. He holds a fly whisk in his right hand in the same manner as the Earth God and in his left hand he holds a rosary. He has the face of an elderly man but with the characteristics more frequently", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208339, "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-1978", "page_number": 63, "title": "RAS-1978", "content_text": "ALTER IMAGES FROM HUNAN AND KIANGSI \n\n47 \n\nidentified as those of the long-face northern Chinese, with narrow almost closed eyes, a furrowed brow and a black pointed beard resting on his upper chest. \n\nThe rest of the images, all with empty back cavities, consisted of one man similar to the first above, six women seated, dressed in robes, with their right hand carefully holding the edge of their robes and their left hand concealed, similar to the second of the six images described above, and one other Kuan Yin with an empty cavity in her back.\" \n\nOne slip only of the seven suggests that the Yin family placed an image on a family altar of a standardised, impersonal image of a female named Jen (perhaps the deceased wife of Mr. Yin). Perhaps it was the practice to place such standardised images of deceased relatives on family altars in Hunan? Cantonese god carvers in Kowloon were all quite positive that such a custom is not observed in Hong Kong, nor in their memory was it performed in Kwang-tung province. Several said that they understood that the Fukienese, and in particular the people from around Amoy, customarily placed stylised ancestral figures of old men and women on personal altars but never on temple altars. They also said that there is the well-known custom of the Boat People of South China, of placing standardised images of all deceased members of the family on the family altar irrespective of the age at death. (See my article on \"Soul images and Gods of the Boat People\" in Arts of Asia, volume 7, Number 6, Nov/Dec 1977). \n\nRegrettably, Hunan was ill-served by foreign travellers and writers, particularly about its temples and gods, and so no collateral information would seem to be available. A photograph taken in the sixties in the entrance hall to Mao's birthplace near Chang-sha in Hunan province, shows the family altar, with Chao Kung-ming the wealth God and Kuan Yin both easily identifiable, the remainder being indistinguishable. None, however, look like the images described above. \n\nAn example of the Fukienese custom is the lady, Madam Hsieh (###), from a family household shrine in Singapore. The image, carved in 1931, some six inches high (see Plate 10) is again a standard, impersonal likeness of an elderly dowager. She is recognisable as an ancestral image by the white duck(?) under each of her bound feet. Otherwise, she is dressed in elaborate robes,", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208476, "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-1978", "page_number": 200, "title": "RAS-1978", "content_text": "184\n\nDAVID H. S. CHAU\n\nthem might have. Prints of images might help to bring luck or protection, and as agencies might represent both personal and impersonal beings; such as ancestors, nature spirits, saints, heroes, gods, or goddess. Because the chief attitudes of the devotees towards these agencies were fear, awe, love or affection, loyalty, reverence, obligation, and aspiration, prints of the images would be the very core of the ceremonial through which the devotee hoped to secure the benefits which he was seeking such as food and drink; protection from natural dangers like thunder, lightning, flood, disease, plague; or victory in wars; long life; riches; prosperity; and counsel in emergencies. Some of the block printed folk prints were in the form of applications to the heavenly authorities conveying all sort of messages or containing prayers for the benefits which the devotees hoped to secure. These talisman-like prints were either burnt together with other paper-made religious offerings or pasted on the walls.\n\nSome Chinese folk prints in the form of character-styled charms were created by Taoist priests for either warding off evils or curing diseases. These Taoist charms were usually written or printed in red colour on yellowish medicated papers by Taoist priests. Taoist priests were both occultists and herbalists. They used their secret formulas like vermilion (b) red orpiment (*) etc. to write or print charms, and these charms could produce some sort of medical effect to lighten diseases when sick persons drank them with water. Taoist priests had long been using these special practices to promote their religion and to make people believe that magic came from their religious power and through the design of the charms they created. Today these charms have become merely a superstition. Those we can find are printed in ordinary ink by the print makers instead of by the priests. Even contemporary priests have little knowledge about the use of formulas. The old formulas are mostly lost through many generations. Yet though charms no longer have the magic power, they still can give psychological comfort to ignorant believers.\n\nSince Late Ming most of the folk prints were printed in colours. The colour used are traditionally believed to have beneficial effects. Each colour has its meaning: red for happiness, joy or prosperity; green for peace and eternity; white also for peace but for mourning as well; gold and yellow for royalty, strength and wealth. They", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208478, "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-1978", "page_number": 202, "title": "RAS-1978", "content_text": "186\n\nDAVID H. S. CHAU\n\nof different sizes had then to be made in order to produce different colours in colour picture printing. Whether the final picture came to life or not depended upon the right colour separation. The original painter could use colours quite freely, but the carvers must analyse them carefully and separate them by making any number of blocks each of which would provide only one colour or shade. It can be said that it was the carver who really determined the quality of the reproduction of the artist's picture.\n\nFor this reason it is appropriate to place the names of the carvers side by side with the painters. But in Chinese society the carvers were treated not as artists, but only as artisans. In very few cases does the carver's name appear in the picture: it usually carries only the name of the painter or calligrapher.\n\nWoodblock printing is a kind of relief printing, but there are two kinds of carving. When a block is printed, the areas which appear as white will be those that have been carved out of the face of the block with a chisel or knife. This is called positive carving. Almost all Chinese block printing used positive carving. If the process of carving is reversed and only the lines are carved out, they will appear white, when such a block is printed. When the black and white are reversed, this is called negative carving. Few Chinese works or prints used negative carving although sometimes we can find both positive and negative carving together in one picture in some of the fiction books printed in the mid Ch'ing period.\n\nChinese characters changed their style through centuries whenever new carving material was introduced. The shape of the scripts was strongly affected by the physical condition of the material being used for carving. The present style of Chinese characters belongs to the Formal Script (##) which was developed when woodblock printing was first introduced. Every stroke of the character is sharply formed and looks as though it has been cut by a knife. We do not see any sharp strokes from ancient classical scripts as sharp strokes could hardly be engraved on stones. The Drafting Script (*) and the Running Script (*) are simplified forms of the Classical Scripts and the Formal Script, and were developed for quick writing purposes.\n\nWoodblocks are of two types. Those cut with the grain are called plank blocks; and those cut across the grain are called end-", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208489, "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-1978", "page_number": 213, "title": "RAS-1978", "content_text": "NOTES AND QUERIES \n\n197 \n\nleg down and right leg bent, and with round protruding eyes fixed on the horizon. \n\nNews of his sainthood quickly spread throughout Chuan Zhou, as did the word that he now had great spiritual powers. A small temple was built for him and his fame slowly spread far and wide. He helped and advised people, in their dreams, and his popularity was such that the title of King was awarded him. He did not always answer people's prayers himself as he had a small staff of spirits as assistants. One day a very elderly couple were promised a child by a spirit assistant in his absence. When Guo returned and heard of the rash promise he realized there was only one way to fulfil it and had himself reincarnated as their child. His temple fell into disuse, and for 21 years it lay empty. A fortune teller told the old couple that their only child would pass the Imperial examinations with very high marks. Whilst a student, “Guo” (though not now of the Guo family) cured the Emperor's mother who was very ill and for this he was given the title of Guang Ze Zun Wang.* He was warned, however, never to touch anything black as this would result in his death. The award of a 1st Class Civil Examination result required him to attend the Imperial Palace at the Capital in scholar's clothes, and as he had been created a magistrate his uniform was black! He donned it, returned to Nan An in triumph but because he had touched black, dropped dead on his return. \n\nA beggar asked \"Guo's” mother for money. When she replied that she had none and was in mourning for her recently dead son, the beggar said that he had just seen “Guo” riding a white horse, and moreover \"Guo\" had promised him a stated amount of money which he had told the beggar was under his pillow. When \"Guo's” mother looked there was the exact money! \"Guo's\" mother then knew he had not died but had returned to his temple. She followed, instituted prayers and incense burning before the deity who now bore the title of Guang Ze given to him by the Emperor. \n\nA Taoist priest's daughter fell in love with the image of Guang Ze in the temple and said she wanted to marry him. The image heard her and from then on, each day whilst the daughter was washing the family's clothes in the stream, she saw a jade bangle lying on red linen in a bowl floating near her. On her mother's \n\n*This literally means the Saintly King of the Wide Marsh.", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208490, "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-1978", "page_number": 214, "title": "RAS-1978", "content_text": "198\n\nNOTES AND QUERIES\n\nadvice she picked it up, and it immediately jumped onto her wrist and stuck fast. This was the sign that she was to marry Guang Ze and the next and every night Guang Ze visited her and talked to her all through the night. Her mother became angry and forbade her to see him and the Taoist priest refused to allow his daughter to be married to Guo. He even planned to marry her quickly to someone else but as the sedan chair passed Guo's temple, Guo took her from the sedan and replaced her with a rock without the chair bearers seeing. The furious father suspected Guo, went to the temple and found his daughter, but as a statue beside Guo's.\n\nAnother version was that as her daughter had become obviously pregnant the mother asked her daughter to cut a piece of the robe off her nightly visitor. This the daughter did and it only took the mother a few days to discover the pieces were from the robe of the image of Guang Ze in a nearby temple. The father, a powerful Taoist magician, realizing his power was far less than Guo's and that he was dying, as a last wish asked for four pieces of burning charcoal to be put one at each corner of his coffin when it was placed in the temple after his death. However, reading the father's mind, Guo transformed himself into an old lady and persuaded the temple keeper's wife to remove the burning charcoals. She was almost too late, managing to remove only three pieces. The last one caused the corner of the temple to catch fire, whereupon one wall fell in. But for Guo's warning all four walls would have fallen and Guo's image would have been destroyed.\n\nTHE IMMORTAL FAN (樊仙)\n\n(Cantonese: Fan Sin)\n\nA unique folk religion cult is centred around the village of Wun Yiu,* a mile or so above Taipo, in the New Territories of Hong Kong, where his gilded image is to be seen alone on a temple altar. There he is depicted as a seated Mandarin with a black beard and white eyebrows and, according to the temple keeper, without any special recognition characteristics. FAN has not been seen in any other temple within the two territories of Hong Kong & Macau.\n\n* See A Gazetteer of Place Names in Hong Kong, Kowloon and the New Territories (Hong Kong, Government Printer n.d. but 1960) p. 176 under Sheung and Ha Wun Yiu. Plates 23(a) and 23(b) illustrate this Note.", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208506, "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-1978", "page_number": 230, "title": "RAS-1978", "content_text": "BOOK REVIEWS\n\nANCESTRAL IMAGES; A HONG KONG ALBUM. Dr Hugh Baker. Hong Kong, South China Morning Post Limited, 1979.\n\nAt last, a book for those interested in Chinese traditions and beliefs in Hong Kong, that is about Hong Kong, and written with the ordinary layman in mind. Dr. Baker, known to members of this Society from the several talks he has delivered, is a sinologist trained in anthropological field-work, and he brings his knowledge and first-hand experience to us here in forty very readable short pieces. Some of our longer-term residents will recognise, and may have kept, many of them as they were originally serialised in the South China Morning Post between 1977-1978, but it is unlikely that they will have preserved them all. Now they are here, all together between one hard-back cover with a dramatic photograph of “daai si,” one of the gods described in the text, on the front of the dust sheet.\n\nAlthough the book is entitled Ancestral Images it covers a comprehensive range of topics: from pigs to incantations, and geomancy to New Year biscuits, all amply and expertly illustrated with the author's own black and white and coloured photographs. This book would make an excellent gift for expatriate newcomers and their parents back home; and it affords a good introduction for those wishing to pursue the study of Chinese culture further. There is a useful list of secondary source references in English at the back.\n\nHong Kong. June, 1979.\n\nMARJORIE TOPLEY\n\nHONG KONG : STABILITY AND CHANGE, A COLLECTION OF ESSAYS. Henry Lethbridge Hong Kong, Oxford University Press, 1978.\n\nThis book contains ten essays on the social history of Hong Kong, all concerned in one way or other with questions of social stability: a stability which, as the author points out, stands in marked contrast to the conditions obtaining in many other Asian countries. Nine of the essays were previously published elsewhere (five", "txt_file_path": "txt/dfo323lmgvd/RAS-1978.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8g84t8593", "rank": 0 }, { "id": 208574, "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": 31, "title": "RAS-1979", "content_text": "CHAN KIT-CHENG\n\nOstensibly for medical reasons, at the end of 1942 and early in 1943, to pass unutilized. No effort was spared to make the visitor feel welcomed and cherished. She was a guest at the White House and at President Roosevelt's home at Hyde Park. She was invited to address the Senate and the House, and was welcomed by huge gatherings at all the stops she made from the east to the west coasts.13 A further and significant gesture of American friendliness was embodied in the United States' renunciation early in 1943 of her extraterritorial rights in China,14 a subject to be further dealt with later. One last example of the American compensatory effort during the first two years of the Pacific War was the passing of an act in December 1943, by large majorities of both Houses of Congress, repealing the longstanding Chinese exclusion laws, establishing an annual Chinese immigration quota, and making legally admitted Chinese eligible for naturalization as American citizens.15\n\nIt is imperative to spell out in some detail the general American attitude vis-a-vis China, not only to serve as background to the subject under discussion, but also because such attitude unavoidably influenced Britain in her dealings with China, including those over the question of Hong Kong. Ever since Pearl Harbour, China had made no secret of her resentment of Britain for having rejected China's offer of assistance in the defence of Hong Kong and Burma, for having been so catastrophically defeated by Japan in such a short time, and for, according to Chou En-lai who was then representative of the Chinese Communist Party at Chungking, having “discriminated against and treated as inferiors the Chinese who fought with the British at Hong Kong and in Malaya.”16 Britain, on her part, was anxious to improve relations with China and to collaborate closely with the United States in relation to their Far Eastern ally. She was, not unlike the United States, \"obsessed” for the greater part of 1942 with the fear that China might \"throw up her hands.\" The Foreign Office decided that all that Britain could do was to \"adopt an apologetic and ingratiating attitude towards the Chinese.\" However, the United States, much to Britain's annoyance, stole the limelight from all the major British attempts at appeasing China. Britain's offer of a loan of £50,000,000, with stringent regulations regarding expenditure to maintain equilibrium in her post-war balance of payments, was a clear anti-climax to the Chinese after the unconditional American loan.18 Although Britain renounced her extraterritorial rights in China simultaneously", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208589, "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": 46, "title": "RAS-1979", "content_text": "THE U.S. AND THE QUESTION OF HONG KONG 1941-45\n\n19\n\nK'ai-shek's Visit to India, February 1942\", The Australian Journal of History and Political Science, XXI, no. 2 (1975), pp. 52-61, in which the American attitude is discussed.\n\n40 Memorandum by Hopkins, 15 March 1943, in FRUS, the British Commonwealth, Eastern Europe, the Far East, 1943, III, p. 17.\n\n41 Sherwood, op. cit., p. 719, and H. C. Allen, Great Britain and the United States (London, 1954), p. 828.\n\n42 For a summary of the allied military situation at the end of 1943, see J. M. Burns, Roosevelt: the Lion and the Fox (New York, 1956), p. 464. **Hornbeck to Ashley Clarke, 16 December 1943(?), in Hornbeck Papers, box 469.\n\n44 Hornbeck's autobiography, op. cit.\n\n46 Hornbeck's memorandum, 15 November, on his conversation with Churchill, Hornbeck Papers, box 468.\n\n10\n\n16 Hornbeck to Hull, 3 January 1944; also see Hornbeck's memorandum, 3 December 1943, Hornbeck Papers, box 181.\n\n47 C. Hull, The Memoirs of Cordell Hull (New York, 1948), II, p. 1599, 4 Hornbeck's autobiography, op. cit., and J. Bishop, FDR's Last Year (New York, 1974), p. 40.\n\n**E. Roosevelt, As He Saw It (New York, 1946), pp. 163-4, 203-4, 249-50; J. T. Flynn, The Roosevelt Myth (New York, 1948), p. 349; Hull, op. cit., II, p. 1596; and T. H. White (ed.), The Stilwell Papers (New York, 1976), p. 252. Stilwell was summoned to the conference to discuss China.\n\n50 See SWNCC III, secret, 17 April 1945, in ABC 014 Japan (13 April 44) see 32, National Archives.\n\n01 See minutes of the meeting in FRUS, The Conferences at Malta and Yalta, 1945 (Washington, 1955), p. 769. Also F. L. Loewenheim (ed.), Roosevelt and Churchill: Their Secret Wartime Correspondence (New York, 1975), p. 656.\n\n52 FRUS, ibid., pp. 664-5, 676.\n\n53\n\n58 Thorne, op. cit., p. 549.\n\n54 Tung, op. cit., p. 61.\n\n55 Bishop, op. cit., p. 95.\n\n56 Division of Public Liaison and Office of Public Information, Department of State, \"Fortnightly Survey of American Opinion on International Affairs\", Survey no. 13, confidential, 18 October, Survey no. 14, confidential, 6 November, and Survey no. 15, confidential, 20 November 1944.\n\n57 Examples of these booklets are: \"The British Commonwealth and Empire\" (May 1944), and \"Britain and Japan\" (June 1944).\n\n**See paragraph six of the Chapter of the Combined Civil Affairs Committee at Washington, FO371/46251.\n\n**SWNCC 111, 17 April 1945, op. cit.\n\nSWNCC 111, 17 April 1945, ibid.\n\n61 SWNCC 111/2, top secret, 14 June 1945, in ABC 014 Japan (13 April 44) see 32.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208613, "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": 70, "title": "RAS-1979", "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n43\n\ninto the harbor fairway. Our first thought was that the Japanese were attempting a landing on Hong Kong, especially as soon after the barges left the docks, shells began falling all around them. One or two of the barges were hit and immediately the same kind of smoke came from the burning barge. Shells kept falling all around, but few of the boats were hit or sunk and they continued drifting until they came to a standstill some hundreds of yards away from the docks, and where they remained for several days. Apparently the British were trying to destroy their own supplies lest they fall into the hands of the Japanese.\n\nFriday, bringing the news of the Japanese occupation of Kowloon, was a tense day for the citizens of Hong Kong. Many of the Kowloon residents had already moved over to Hong Kong, others were caught in Hong Kong and now could not return to their homes or families on the other side. From our vantage point in the Bishop's house we could look across the harbor and pick out familiar buildings and spots, but all along the dock area and at the Kowloon Ferry wharf there was not a sign of life, and Kowloon seemed a wholly deserted city. However, at one time, a few British shells from Hong Kong batteries spattered against the buildings near the Star Ferry, but nothing could be seen moving in that area. Later on we learned that the Japanese were setting up big mobile guns in the streets just back from the Ferry. We also learned later that when British lorries tried to move through the streets of Kowloon, Fifth Columnists often obstructed their passage, and as soon as the Japanese began to infiltrate into the city, looting began. It was also said, but we cannot vouch for the truth of the statement, that a number of British and Chinese police remained in Kowloon to attempt to maintain order, even when the Japanese had arrived. The regular troops, of course, had all crossed to Hong Kong. During all this time the daily papers were printing communications from the Governor's Office that the situation was well in hand and that there need be no anxiety for the future.\n\nThe next day, Saturday, there was a lull in fighting, and out of the silence and gloom which had settled over Kowloon a lone ferry or tug boat could be seen slowly leaving the Star Ferry Wharf and heading for Hong Kong. At its mast was a white flag, and it bore a peace mission, consisting of a few Japanese officers, who had with them as hostages, two British women. They were met at Blake Pier", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208623, "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": 80, "title": "RAS-1979", "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n53\n\nthat was the extent of our Christmas Day fare, breakfast, dinner and supper.\n\nAnd there we sat on the floor from seven thirty in the morning until four in the afternoon, wondering what was going to happen next. In the meantime, as the soldiers went through the house from top to bottom, they found a few of the Royal Engineers, a couple of Canadian officers and some soldiers. When the Japanese saw these uniformed men they no doubt thought that we were also soldiers, though dressed as we were in cassocks. Four of the above-mentioned officers, one a fine fellow named Lawrence, a Lieutenant of the Engineers, were immediately trussed up with ropes binding their arms behind their backs, and made to squat on the floor with us. Another group of some seven or eight was tied up in a similar manner but led away directly, and as we have every reason to believe, were bayonetted to death. Among this group were a few wounded soldiers and one who walked up our front walk waving a white handkerchief in surrender.\n\nAs we observed Lt. Lawrence bound and sitting on the floor in front of us, we noticed that he was in acute pain because of the tightness of the ropes. At this, Father Meyer spoke to one of the officers who had tied him up, and requested that he loosen the rope a little. At first, he paid not the least attention, but finally walked over to Lt. Lawrence and pulled the ropes even tighter, which made the veins in the poor man's neck swell up and his face became distorted with pain. Father Meyer expostulated, but in vain, though after about five minutes another officer came over and loosened the ropes to an endurable position. While we were sitting on the floor, one of the soldiers, a Canadian, said he would like to go to confession and the priest nearest him performed this duty for him, the Japanese being none the wiser.\n\nDuring the night while the battle was raging outside around our house three British soldiers who had been wounded were brought in and laid on the floor in the west corridor. There in the morning we found them, but as the Japanese burst in so early we could do practically nothing for them. During the day we made signs to the Japanese that we wanted to help these soldiers but our request was refused. Going in and out of the house the Japanese soldiers passed repeatedly by these wounded men and at one time, I saw a Japanese take his rifle and lower the point of the bayonet until it touched the", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208654, "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": 111, "title": "RAS-1979", "content_text": "84 \n\nREVS. J. SMITH AND WM. DOWNS \n\nthe drums. It is surprising what can be found in this Camp! Sister Rose Olive also gave a few piano selections. The latest wrinkle is the raffling of $100 notes at a discount of eighty. There has been a severe shortage of cigarettes for some time, and the smokers are becoming desperate with the result that discarded tea leaves, dried and treated with oil, are being tried. Incidentally, they have a vile odor. \n\nMARCH \n\n1—Our printer's devil has made a slight error: our songfest has been changed to Saturday evening, so yesterday was Saturday and today is Sunday. We had no afternoon services, as we received orders to remain indoors from 10 a.m. to 6 p.m., since the inferior white race is not permitted to gaze on the face of the new Civil Governor, who is expected out this way during the day. Brother Michael much improved. Of late, there has been growing dissatisfaction with the food and with the cooks. At times the rice has been under-cooked and the meat and vegetables either infinitesimal or tasteless and, in all, the people throughout the Camp are feeling the pinch of hunger. It is also asserted that the cooks, especially in the American kitchen, are living off the fat of the land, and that means off our fat. Everybody feels that he could eat twice or three times what he gets, and while the rice satisfies for the moment, it is quickly digested and one is soon hungry. We greatly miss the more substantial bread and also feel the lack of sugar and fruits. Repeated representations have been made to the authorities on the score of increased rations, but to no avail. It is also suspected that the Chinese comprador in charge of the rations is also using \"the hatchet\" or, in other words, \"squeezing our rations,\" and complaints have been made, with the apparent result that during the past few days we have been given a few slices of bread. \n\n2—Martial law is again on from twelve to five, but it was later called off. That meant we had to stay indoors during that period. Evidently some of the august sons of the Son of Heaven must have been in the vicinity. \n\nJust a word or two about our own quarters. We Maryknollers, that is priests and Brothers, together with Fathers O'Connor, C. M., Benson and Norris, C. P., and Brothers Anthony and Cornelius, Christian Brothers, have the whole top floor of Block A-1, that is,", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208673, "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": 130, "title": "RAS-1979", "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n103\n\nCanadian Sisters having prepared them. The entertainment sponsored by the British for tonight was called off by the authorities for no apparent reason. It does seem as if the Americans are favored just a bit in this Camp by the Japanese or at least the British get more knocks. Mr. Bennett, American, chosen to act as purchasing agent for our allotment of food, goes to Hong Kong and on his return announces that while in the city he got himself married.\n\n10 Sunday. As usual. There was no fish for tiffin, it having been rejected as unfit for consumption. It is bruited abroad that non-American wives of repatriates will not be allowed to return to America because of lack of space on the vessels, but preferential treatment will be given to Chinese-Americans. A movie tonight at St. Stephen's, and quite a good one, with a few cartoons.\n\n11— At an American communal meeting, Messrs. Bourne, Rankin and Stanton were elected Chairman, Vice-Chairman and Treasurer respectively, to take the place of those resigned. American patrol resumed, but entirely voluntary.\n\n12— A Russian orchestra arrived in Camp today, and we thought for a while that we were going to have a concert, but it did not materialize. Father Meyer is still experimenting with his bread, and it is now much better. Canteen opens again.\n\n13— Sister Paul advises that 16 of the Maryknoll Sisters now in Camp be repatriated; with 3, Sisters Clement, De Ricci and St. Dominic, as third nationals, to stay in Hong Kong. The rest will remain in Camp for the time being.\n\n15— Ascension Day. Masses as on Sunday. Brother Anthony is indisposed again. Father Benson at length is able to leave the hospital. He had a very long stay within its confines. In the American Blocks we now have had, for some little time, a diet kitchen operating to take care of convalescents and children. This does not mean that the convalescents get any different or better food, but it is more carefully and tastily cooked. Many cannot stomach the ordinary white rice and in this kitchen it is browned first and then cooked.\n\nA Mr. Engdall, member of the American Consular staff, died suddenly in Camp, as a result of a fall. Only a very few from our Camp were allowed to accompany the body to the cemetery, Bishop O'Gara and Father Toomey being among the number, as Mr.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208687, "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": 144, "title": "RAS-1979", "content_text": "THE MARYKNOLL MISSION, HONG KONG 1941-46\n\n117\n\n18 in all. We naturally regret losing our genial and efficient cook, but we rejoice with him in his good fortune. We are also sorry to lose Dr. Molthen, that genial friend of all Maryknollers.\n\n5- Eighteen leave Camp for freedom, such as it may be in Hong Kong. Father Meyer undertakes the cooking of tiffin, while Father Walter will vie with him in giving us a tasty supper, and as both have reputations in the culinary line, we anticipate some good things. Father Troesch will, as usual, preside in our own kitchen, giving us breakfast, and occasional tidbits from his larder. Mr. Wood will take over the baking of bread for the dwindling American community. A death in bed from heart failure today in the Indian quarters. Mr. Wong, our genial Superintendent, leaves today.\n\n6- League softball games start this evening, the Americans winning 5 to 3. The British are learning rapidly and some day they may make the Americans work for their laurels.\n\n8- Our new cooks are doing splendidly. They are trying manfully to give us less stew and gravy and more meat in a substantial form, but today Father Meyer's stew had a mystifying flavor which turned out to be creosote! Figure that one out! An amateur show tonight with a few prizes in the form of tins of jam and sardines, etc.\n\n10- Mr. Chester Bennett, our present Council Chairman, and three Britishers get permission to leave the Camp. It is a strange life; some internees are still arriving and other dis-internees are leaving. Today some ninety English nurses from the Bowen Road Hospital in Hong Kong come into Camp. Softball: Americans 27, British 3.\n\n11- Mr. Bennett and three Britishers leave at 3:00 p.m. Another death in Camp. We get four parcels from town, but not all food as some of the packages contained prayer books and pamphlets for Catholic Action.\n\n12- This evening the Americans played the Married quarters in softball and won, 9 to 6. The British public is also taking more interest now in softball, and the crowds in the evening are constantly increasing. There seems to be a little more life around the Camp also. Canteen prices: one can of condensed, or rather, evaporated milk, $16.00. White sugar $4.00 a pound.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208716, "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": 173, "title": "RAS-1979", "content_text": "146\n\nREVS. J. SMITH AND WM. DOWNS\n\nManila, would have made the journey more comfortable. Another early visitor was Father John Smith of Kong Moon mission, just returning from the States. Apparently his stay at home had made him careless and he had not been on the Hong Kong streets very long before he was \"taken\" by several urchins who successfully \"lifted\" his fountain pen while pretending to fight over the privilege of shining his shoes.\n\nEarly in April, Father Tennien returned to Shanghai after a visit to Hong Kong. At this time, Father Brack recovered a goodly number of articles which the Carmelite Sisters had managed to save from looters by storing them in their convent. Among these were books, vestments, an adding machine and some typewriters, together with a lot of stationery. They had also kept in their convent a large wooden crucifix and two large statues, both the beautiful handwork of Brother Albert, to be replaced in the Chapel.\n\nIn addition to the ravages caused by the Japanese on Stanley House, another enemy moved in and inflicted more damage. This enemy was white ants, and they did a rather thorough job on much of the woodwork that had remained otherwise intact.\n\nWe learned that national currency was getting to the point where one \"weighed\" it rather than \"counted\" it. A big shopping spree in Shanghai or Canton required hiring a coolie or ricksha to carry enough bundles of paper currency to pay the bills. At the same time, prices in Hong Kong were outrageous; a cheap white suit costing HK$160—over ten times the pre-war price!\n\nA Korean Dominican priest, Father Ri, stayed at Stanley while working with Japanese political prisoners now detained in the Stanley jail where the British and American internees spent the war years.\n\nIn May, Archbishop Zanin, Apostolic Delegate to China, arrived by plane from Shanghai for a conference with more than a dozen Ordinaries of South China, including our four Ordinaries.\n\nBishop Paschang arrived at Stanley for the conference, with a Van Dyke beard. Only his episcopal rank saved him from the customary Stanley practice of removing beards by force!\n\nOur jeep made five trips into Hong Kong in one day. Sometimes it must carry nine passengers with baggage, but without it, we would be lost.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208770, "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": 227, "title": "RAS-1979", "content_text": "200 \n\nNOTES AND QUERIES \n\ncap, the songkok. His inclusion is quite logical when you consider that the Chinese know that every location has its resident Ti Chu Kung (土地公), the tutelary spirit of the building and its surrounding land. The immigrant Chinese appear to have accepted that the local Ti Chu Kung in a Malay area must be a Malay, and burnt incense and laid offerings before him, and prospered. His image is seen in many rural areas of Malaysia, in the niche within the entrance to local temples or under the main altar, where in Chinese temples in other areas the tablet dedicated to the Chinese Ti Chu Kung usually would be found. \n\nThe usual title of the Malay, Ti Chu Kung, is Na To Kung (拿督公), or Na-tuk, the Cantonese form of the Malay honorific title of Dato. In Fukienese and Ch'aochou communities in Malaysia he is also referred to by the same title, Na T'o, but using the characters 哪卓 and 藍卓. \n\nIn many parts of Malaysia nowadays Na T'o Kung's image, or a rock dedicated to him, stands beside or near an image of the Chinese Earth God. This is not unexpected as in temples elsewhere, such as Hong Kong and Taiwan, the image of or the tablet dedicated to the Earth God would be beside or certainly separate from the tablet dedicated to the Ti Chu Kung. \n\nOccasionally, Na T'o Kung has a shrine to himself. A very rough but adequate shrine, for example, stands at the edge of a rubber estate near Labis in Johore, Malaysia. There is no image, no keeper nor nearby resident, only a tablet, and an urn filled with the stub ends of consumed incense sticks. \n\nA sketch by a Fukienese god carver in Singapore (plate 1) depicts Na T'o as a seated elderly man dressed in the cap, jacket and robes of the Malay, holding a walking stick in his right hand and a pipe in his left. He has a dark skinned face with a short moustache and is described as the \"Malay Landowner Gentleman”. Some places have him swathed in white “arab” robes, and some images of him depict him clutching a book or writing materials in his left hand instead of a pipe. \n\nThere are several local versions of his origins. One of the more widespread is that he is the spirit of a popular, long dead Malay foreman on a rubber estate, a Haji named Osman. Another claims that he is the spirit of a long dead Arab, the forebear of a major Malay family.", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208828, "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": 285, "title": "RAS-1979", "content_text": "258\n\nOVERSEAS ORDINARY MEMBERS\n\nANDERSON, Dr. Eugene N. Jr., Dept. of Anthropology, University of California, RIVERSIDE, California 92502, U.S.A.\n\nBEVERIDGE, Mr. R. J., 13 Hartwell Hill Road, HARTWELL, Victoria 3124, AUSTRALIA.\n\nBINGHAM, Mrs. Annette, Welby Croft, CHAPEL-EN-LE-FRITH, Cheshire SK12 6CY, ENGLAND.\n\nBRAGA, Mr. J. M., c/o National Library of Australia, CANBERRA, A.C.T., AUSTRALIA.\n\nBUNGER, Dr. Karl, 53 Bonn-Bad Godesberg, Lukas-Cranach-Strabe 14, GERMANY.\n\nCAMPBELL, Miss Christy Mary, United California Bank, Metro Bank Plaza-12th Floor, Buendia Avenue Ext., Makati, Metro Manila, PHILIPPINES.\n\nCHAR, Mr. Tin Yuke, 3898 Diamond Head Road, HONOLULU, Hawaii 96816, U.S.A.\n\nCHINN, Mrs. Caroline Lee, 1717 Mott Smith Drive, 2712, HONOLULU, Hawaii, 96822, U.S.A.\n\nCLARK, Mrs. A. T., c/o Government House, HONIARA, BRITISH SOLOMON ISLANDS PROTECTORATE.\n\nDAWSON-GROVE, Dr. A. W., Le Mas du Siaresq, Chemin du Siaresq, OPIO 06860, Am. FRANCE.\n\nDE FAZIO, Mr. and Mrs. M. F., RANGOON, Dept. of State, Washington D.C. 20520, U.S.A.\n\nEASTON, Ms. Linda, 5458 South Harper, CHICAGO, Illinois, 60615, U.S.A.\n\nFITZGIBBON, Mr. Desmond, Programa Para El Desarrollo, Naciones Unidas (Poud), Casilla De Correo 1107, ASUNCION, PARAGUAY.\n\nGOODRICH, Prof. L. Carrington, 640 West 238th Street, The Bronx, NEW YORK, 10643, U.S.A.\n\nHALPERIN, Mr. David R., Shearman & Sterling, Citicorp Center, 153 East 53rd Street, NEW YORK, N.Y. 10022, U.S.A.\n\nHARRISON, Prof. B., 26 The White House, St. Paul's Bay, MALTA.\n\nHAYWARD, Mr. G. W., White Mill End, 5 Granville Road, Sevenoaks, Kent, UNITED KINGDOM.\n\nHEMMING, Miss Janet M., 179 Danks Street, Albert Park, Victoria 3206, AUSTRALIA.\n\nJASCHOK, Ms. Maria, History Dept., S.O.A.S., University of London, Malet Street, LONDON, W.C.1., UNITED KINGDOM.\n\nPage 285\n\nPage 286", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208840, "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": 2, "title": "RAS-1980", "content_text": "201\n\nI would like to add two more passages to this note, both of which came my way after I wrote the above. The first passage was kindly given me by James Hayes, who was given it by Mr. Ho Kei Fook, of Kei Ling Ha village, born in 1928, and educated (1937-1941) in the neighbouring village of Tseng Tau, previously village representative, and Vice-Chairman of the North Saikung Rural Committee. The second passage I came across in Ch'en T'ieh-erh5, \"Huang Hsiao-yang yu Pai-e t'an\" (Huang Hsiao-yang and the White Goose Pond), in Kuang-tung wen-hsien chi-k'an vol. 15 no. 2 (1985) pp. 60-62.\n\nPassage 1\n\n\"It is said that in the Ming dynasty there was this man Ho Tsoh Shing who obtained a wonder book. The book recorded thirty-six grave sites at the mouth of the dragon. [The family] buried there would achieve great wealth for its descendants and even produce an emperor. Ho Tsoh Shing was already an official at court, holding the post of Minister of the LeftE. But his mother did not have the good fortune to support this achievement. When his wife was pregnant, his mother scolded her saying, 'My son is an official at court many mountains and seas away, so how is it that you are pregnant?' The daughter-in-law said, 'He comes back every night'. What happened was that every night Ho Tsoh Shing rode home on a bamboo-rigged flying horse, and early in the morning he rode the flying horse back to court. The daughter-in-law said, 'If you don't believe me, you can hide by the courtyard tonight and watch him as he comes in'. [This the mother did] and saw that that was what really happened. The horse stopped at the courtyard, and the mother, being curious, rode on it. The horse could not fly, because it was bogged down by the woman's breath. When Ho Tsoh Shing rose the next morning to go to court, the horse was still bogged down by woman's breath. So immediately, he went to cut some bamboo to rig another horse to fly to court. He was late. The emperor was in his court calling the rolls. When he came to Ho Tsoh Shing's name, Ho answered from the outer court [in such a loud voice] that it shook the emperor. The emperor then suspected that Ho Tsoh Shing was scheming to take the throne, and other officials also made many comments. They found out that Ho Tsoh Shing possessed the thirty-six grave sites at the dragon's mouth. When this was known, Ho Tsoh Shing was killed by the emperor, and the fungshui was\n\nto", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208955, "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": 117, "title": "RAS-1980", "content_text": "FUNG SHUI: ILLUSTRATED BY KAT HING WAI, N.T.\n\n85\n\nThe basic premise of geomancy is the location of ch'i, the cosmic breath, of the site in question. This ch'i is dispersed by wind and carried by watercourse; too much of each or both will drive the site's good influences away, and too little movement will cause stagnation of the influences. An ideal site should be south-facing and constitute the following topographical features: The hills should have the formation of an armchair; those in the rear should fence off evil spirits brought in by the cold bitter northerly wind, those on the left and right should flank it like embracing arms, and the front should be opened or unobstructed such that view, airiness, and sunlight can be brought in by the yang spirit. These features are represented by the four numinous animals: the azure dragon on the left, the white tiger on the right, the red bird in the front, and the black tortoise in the back. Thus, the point where the two forces meet, and in a proportion of three to two of the azure dragon and the white tiger in elevation, is the perfect location for burial and building. As to water, a site with confluence of streams brings good influences; conversely, branching does the opposite. \"Sharp bends are bad since they make straight arrow-like lines, meander being the natural path of good influence...\" However, favourable and auspicious sites are not always readily available, and less desirable ones are remediable by means of tree planting, or building a fung-shui pagoda at proper places, or removing contours and watercourses according to geomantic principles. As fung-shui can bring good influences to people if dwellings are properly placed, so can it cause ill fate if they are placed otherwise. According to a geomantic professor I interviewed in Hong Kong, inauspicious fung-shui can induce illness or even death in the family if, for example, windows or doors or kitchen stoves are mislocated. The same fatality may occur if a beam of a house is erected directly over one's head in a sleeping area. Or a house is in a baleful location if it is situated at the crossroad of a Y-junction. My investigations concur with the Yang Dwelling Classics, which says in the opening paragraph: “All dwellings should not be at the mouth of a thoroughfare, or in a monastery (Buddhist temple grounds), nor come near to a shrine, nor be where plants and trees do not grow (to screen and protect), nor in an old battleground ... nor at the gate or opening of a large wall, nor opposite a prison gate.\"12 In Maurice Freedman's research\n\nyang", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208957, "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": 119, "title": "RAS-1980", "content_text": "FUNG SHUI: ILLUSTRATED BY KAT HING WAI, N.T.\n\n87\n\nvalley surrounded by hills in the east, north and south forming an armchair embracing it. It is located at the crosspoint where the breath of the azure dragon and the white tiger meet. The entire valley is fed by flowing streams like the sinews and veins within a body. It is also the confluence of meandering tributaries before the main river runs off to the sea. According to a geomancer who never saw Kam Tin, \"It is said [in the geomancy classics] that the Dragon [Water Dragon, not the same as the Azure Dragon] follows the watercourse, and the meeting-place of waters is the meeting-place of the dragons, where the virtues of hills and streams are united and the grass ever green.\" He continued, \"In the distance there should be groups of mountains with streams of water encircling them; in front a stretch of level plain, a pond, or lake. In the wider circuit, the space should be large enough for 10,000 horses, and the watercourse be sufficient to admit a dragon [large] boat... If the expanse be wide, children and grandchildren will multiply and be strong. From the top of the hill the view should extend for miles, with mountains and streams interspersed.\"16 Such vivid and precise description of the geographical features of Kam Tin by a fung-shui professor who never saw the place can only lead to the conclusion that the siting of Kam Tin was done piously in accordance with the geomancy canons. Moreover, \"the place where the flow out being low, with no hill or high embankment to obstruct the escape of good influences, a pagoda is erected to check these influences and throw them back over the land.”17 Indeed a fung-shui pagoda called Man Ch'eung Kok was erected near where I Tai College now stands in Shui-tau hamlet.* By the year 1850, \"the Tang family seemed to have reached the height of their prosperity. Many of them passed the highest government examination and a census taken that year showed that there were more than 1,800 males living...\"18 But the family experienced a decline in population and wealth after the pagoda was torn down and the course of the river was altered to accommodate three fish ponds and buildings of a school that blocked the view of the village.19 This mistake was remedied by repairing the banks of the river in 1930 and family membership was said to be on the increase again.\n\nFig. 2 in the original version of this article, published in Asian Architect and Builder, October 1979, which contains many other drawings and diagrams not reproduced here.", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208958, "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": 120, "title": "RAS-1980", "content_text": "88 \n\nDAVID LUNG \n\nThe westerly orientation of the village is shifted 90° from the standard south-facing position in order to adapt to the local currents of the cosmic breath formed by the azure dragon on the left, the white tiger on the right and the black tortoise on the back. The open field on the west stretching to the sea which lies beyond gives a sense of airiness and the Nan Tau Shan mountain range across from the bay keeps good influences from being washed away. Such an intricate step taken in the planning process indicates that the geomancy canons were not translated literally into a physical form, but rather the interpretation of the fundamental principles was fused with the deep understanding of the forces of nature and the micro-cosm of the local surroundings to make their aspirations and existence come true on a land which had existed before their occupation. As the commemorative tablet of Kat Hing Wai (1925) states, \"... our ancestor Fu-hip... consulted divination and settled in this village...\"20 \n\nTo authenticate the geomantic siting of each of the built forms, for example, a wai, an ancestral temple or a bridge, lies beyond the scope of this paper. It is not an impossible or improbable task per se, but rather it is a different discipline of study. The concern of a geomancer is the actual method of divination, a combination of understanding of a wide range of fung-shui classics and the use of the geomantic compass. In an over-simplified experiment, I have attempted to explore the physical and cosmic relationships of the four wais, Kat Hing, Wing Lung, Tai Hong and Kam Hing. (The last one is a ruin; its wall configuration is largely my own reconstruction based on the patterns formed by the other three.) As indicated in Fig. 5*\n the lines that are drawn to link up a corner tower of one wai with a second and a third tower of another wai, and as indicated in Fig. 6*\n the lines which join the mid-points of the walls in a similar fashion, are clear indications how the wais are related. These lines show quite explicitly a certain design pattern which is far more complex than the untrained human eye can conceive. Even though the location and orientation of these hamlets may seem arbitrary, the intensity of the hidden energy cannot help but force one to believe that the alignment and the orientation of the wais are too coincidental to have happened by chance. Although several historians assert that the walls were built 200 years later \n\n* References are to figures in the original version, not reproduced here. \n\nPage 120\nPage 121", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208972, "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": 134, "title": "RAS-1980", "content_text": "102\n\nJULIAN F. PAS\n\nPour forth, we beseech thee, O almighty God, thy abundant blessing on this lighted candle23 and behold, O invisible regenerator, the brightness of this night: that not only the sacrifice that is offered this night may shine by the secret mixture of thy light; but also into whatever place anything of this mysterious sanctification shall be brought, there, by the power of thy majesty, all the malicious artifices of the devil may be defeated. Through Christ our Lord. Amen.24\n\nAfter this prayer the deacon, who has changed from purple to white ritual garments, receives the consecrated Easter candle. A procession is formed and proceeds toward the church, which is now in total darkness. Upon entering the church building, the deacon sings aloud: \"The light of Christ.\" to which all present respond, kneeling: \"Thanks be to God\". Then the officiating priest lights his own candle from the blessed Easter candle. A second time, in the middle of the church, the deacon sings in a higher tone: \"The Light of Christ!\", and all the clergy present light their candles. Finally arriving in front of the altar, a third intonation of \"The light of Christ!\" is followed by the lighting of the candles of all those present. The lights in the church are also switched on. The Easter candle is then placed on a standard in the middle of the choir and after the usual ritual of incensing, the deacon, standing in front of the Easter candle, intones the beautiful hymn “Exsultet”.\n\nThis whole series of ritual acts is rich in symbolism and this has been pointed out by Christian authors. For the people attending, the symbolism provides an immediate experience in which they intuitively grasp the significance and the solemnity of the Easter events. From a critical viewpoint, however, several layers of symbolism can be discovered: the inner structure of the ritual, although overlaid with later essentially Christian meanings, points toward its ancient roots in pre-Christian times: the taking of new fire as a renewal ceremony. The first adaptation, also pre-Christian, was to see in this act a symbolical victory of the powers of light and goodness over the powers of darkness and evil. The second adaptation, made by the Christian church, was to identify light with Jesus Christ, who after having been overcome by the powers of darkness, triumphs again by his resurrection. However, since the Christian tradition has been partially grafted on the rich heritage of Judaism, it is no surprise that we find in the Easter celebration several themes reminiscent of the Jewish Passover. The texts of the Christian", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208977, "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": 139, "title": "RAS-1980", "content_text": "SYMBOLISM OF THE NEW LIGHT\n\nmeaning of he three Taoist rituals.\n\n107\n\nIn the Christian Easter liturgy, after the deacon has finished chanting the Exsultet, there is next a sequence of readings from the Old Testament, followed, at least since recent changes, by a renovation of the baptismal vows by all those present. Towards midnight, the solemn Easter Mass takes place with the joyful intonation of the Alleluia to mark the resurrection of Christ which happened in the early hours of Easter Sunday. Just before Mass, however, the celebrant and assistants change their ritual garments from purple (mourning) to white (expressing joy). At the same time, the sanctuary undergoes a quick metamorphosis: all signs of sorrow are removed: the purple curtains behind the altar are taken off, the purple veils covering the holy images since Passion Sunday (two weeks before Easter) are taken away and flowers are put on the altar. In just a short time there is a dramatical transformation from sorrow to exultation, symbolizing the sudden triumph of the live Jesus rising from the dead.\n\nThen Holy Mass starts in a shortened form until the intonation of the hymn Gloria in Excelsis by the celebrating priest. A new eruption of joy follows: while the chorus starts singing the ancient hymn, the organ for the first time since Holy Thursday starts playing; and at the same time altar bells and the big church bells join in with their respective sounds of jubilance. They all manifest a cosmic rejoicing at the resurrection of Jesus.\n\nThe very sequence of the three rituals in the Christian liturgy37 provides an excellent hypothesis to interpret the sequence of the Taoist rituals. Although each of the three Taoist rites contains its own logic and significance, yet the sequence appears to be obscure and somehow unrelated. It makes one wonder whether the original version (both meaning and sequence) has been gradually forgotten and therefore invested with a new symbolism in later times.\n\nFirst of all, the 'Rolling up of the Screen' is to be interpreted as a preparatory act before the Taoist priests enter into an audience with the Three Pure Ones.38 Therefore it seems to be out of place here and explains why some Taoists perform it during the Noon Audience on the second day of the chiao.39 If that is the original meaning of the ritual, there is no apparent similarity with the Christian act of decorating the sanctuary. One can only wonder why it was performed in the context of the fen-teng and just before the “sounding” ritual.", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208995, "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": 157, "title": "RAS-1980", "content_text": "NOTES AND QUERIES \n\nA HAKKA WEDDING IN HONG KONG, MAY 1979 \n\nDuring our visits to the market in Sai Kung, we had made the acquaintance of a lady in charge of a haberdashery shop, a Mrs. Ho and her daughter Ling. Knowing of our interest in Chinese customs and culture, they invited Josephine, myself and my husband to attend the wedding of her nephew which was to take place in their village in the Sai Kung peninsula the following Saturday. We met that morning in the market to pick up Mrs. Ho and Ling and then drove out to Tong Ha Yeung, a small village past Pak Tam Au, at 10 a.m. \n\nWe arrived about 10:30 to find a feast already in progress. A row of five Hakka houses facing the main road had the area in front, which was in previous years used for drying rice, now occupied with square wooden tables with benches on four sides. Above the tables was a canvas awning supported on bamboo poles to keep off the sun, and as it turned out, the rain too. The relatives of the bride and groom, and the villagers from the surrounding 7 villages had already assembled and were in the middle of a sizeable meal of beef, pork, tripe, rice and soft drinks, eaten to the accompaniment of \"Grease\" played loudly on a cassette player. \n\nThe food was being cooked in two huge woks which had been built into a clay brick oven with a roaring wood fire going underneath. Several men were tending the fire and cooking the food. The woks, which had been built at the entrance of the village under the awning, had been prepared yesterday, and would be dismantled tonight after the celebrations were over. \n\nRichard and I had taken great care in the choice of our clothes, knowing that certain colours are considered unlucky, such as white, the colour of mourning, and blue. ... However, no one else there, at least of the younger generation, had taken notice of this custom as most were dressed in blue jeans, white shirts or tee-shirts, etc. Of the middle-aged women like Mrs. Ho, they were wearing their best clothes, Mrs. Ho in a brown silk jacquard sam fu which had a centre front opening fastening with frogs, and a set of jade earrings, ring and bracelets. The older women were in the customary black cotton sam fu, often with an apron, and a black cotton bau tow.\n\n¦\n\n!", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208996, "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": 158, "title": "RAS-1980", "content_text": "126\n\nNOTES AND QUERIES\n\nwith fa daai across in red/white cotton, pink/white and black/white. The mother of the groom had an artificial red rose and streamers attached to her black sam fu, and the grandmother of the groom, for whom it was an important day also, wore her purple/black sam fu saved for special occasions like this, with a red badge and streamers.\n\nThe second in line of the five houses was that belonging to the groom's parents. That entrance, and that of the chi tong, or ancestral temple which was fourth in line, had red cloth draped around the doorway, and red paper strips with black inscriptions at each side. The third and fifth house had white paper with black inscriptions at the sides. At the right side of the groom's parents' house was hanging a large leg of pork. This was the payment to the match-maker for arranging the wedding.\n\nThe groom had lived in Blackpool, England for many years, aged mid-thirties, and had been running the \"New World Take Away\" Chinese fish and chip shop. He had returned here six months before with the desire to get married. Three months later, a matchmaker had found a suitable mate in the form of a \"country girl\" from Taipo, horoscopes and other credentials were exchanged and the marriage was on. This was to be the second wife to come to this village from Taipo.\n\nAs people finish their meal, a gong and cymbals are struck by some men. Food is cleared away, and mah jong is played to the accompaniment of Chinese music on the cassette player.\n\nIn the old days, the bride would arrive from her village in a red sedan chair, her face covered with a heavily embroidered veil. The groom would tap on the door of the chair with his fan, and the bride would get out. The groom would raise the veil, and view his new bride for the first time. Some traditions change and this groom had gone over to Taipo to collect his future wife in a motor car, leaving his village to the accompaniment of fire crackers being set off.\n\nAt 11.45 the car returns, and draws up on the opposite side of the road. The car is decorated with the customary rosettes, doll at the bonnet, and streamers seen at many weddings here. But because this was a country wedding, a 5' length of sugar cane was strapped to the left-hand side, to indicate that life should be sweet for the happy couple. A procession of people playing the cymbals", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208997, "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": 159, "title": "RAS-1980", "content_text": "NOTES AND QUERIES \n\n127 \n\nand gong, and a chi lin dancing, go over to greet the car. More fire crackers are set off to frighten away any evil spirits still around. The bridegroom gets out, dressed in a Western dinner jacket, white shirt with elaborate red-edged ruffles down the front, followed by other relatives, and then the bride. She is dressed in the traditional red kwa—a two-piece jacket and skirt made of satin and elaborately sequinned and embroidered, and hired for the day from a shop in Taipo. On her feet are red wooden-soled clogs with red plastic uppers, in her hair red ornaments, and carrying a pink feather fan. \n\nBefore she steps out of the car, two old women go to meet her. One is carrying a pair of black fu in a bamboo sieve to indicate the bride has older unmarried brothers or sisters or to indicate male dominance? This is carried over the bride's head as she progresses to the house. The other old lady places two bamboo sieves, with red painted circles in the centre, one after the other on the ground for the bride to step in as she walks. The sieves are rolled vertically over each other in a ceremonial fashion, and don't actually make contact with the ground until they are horizontal. The procession moves slowly towards the houses, the bride stepping in the sieves with each step, and following the chi lin, cymbal and gong players and the groom. When she reaches the groom's house, she steps over hot cinders in the doorway. She goes into the house to the back room which is their bedroom, and sits on the bed, with other female relatives and friends. The other villagers and guests then queue up through the house to take turns to peer through the window and doorway into the bedroom, to watch a first glimpse of the newcomer to the village. All the while, the mah jong and Chinese music continues. \n\nDaam, the Chinese term for a dowry, have been exchanged a week before the wedding. After negotiations between the match-maker and the two families, the proper amounts of money, food and livestock etc have been given to the bride's family by the groom's. The marriage has already been registered. \n\nAt 12.45 while the mah jong and music continues, men are seen going into the chi tong to light candles and incense in preparation for the actual ceremony of ancestor worship, which forms an important part of the marriage ceremony. On the altar in the chi tong is a large selection of edible items, including plucked and cooked chickens, pieces of pork, bowls containing sweetmeats etc,", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209001, "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": 163, "title": "RAS-1980", "content_text": "NOTES AND QUERIES\n\n131\n\nThe Chinese are both adept at make-believe and at the same time very practical—in a way that confuses some Westerners. This flexibility also creates problems for the government of Teng Hsiao-p'ing. I have heard these problems talked about inside China and outside China. The most serious problem is that mid-level cadres report to Peking only what they think will please the orthocrats there. Therefore mid-level cadres conceal from their superiors the fact that a target has not been met. They do not want to be criticized for not meeting targets—and perhaps lose some of their perks.\n\nIn Peking the perquisites of cadres struck me more than anywhere else. I did not myself see the special schools that their children attend; nor their superior places of residence. What I did see once was a procession of about fifty cars, each with its curtains drawn as if to shield the occupants from curious gazes. I was told that the wife of the Prime Minister of Sri Lanka was visiting Peking. The first of several of the cars in the cavalcade were flying national flags as they went past me on Ch'ang-an Boulevard. Ambassadors rode in them.\n\nAfterwards I was walking back to the Peking Hotel, where I lived not in the western part (built with Russian help), but in the eastern part built in 1975. I happened to look in a gateway on the south side of Ch'ang-an Boulevard. I could hardly believe my eyes. What I think I saw was a white marble statue of Stalin, about ten feet tall. I could not enter the courtyard and inspect the statue more closely because the sign at the gate informed me that this was the headquarters of the Ministry of Public Security.\n\nThe Chinese government is now revealing that many of the statistics released in 1958-1976 were erroneous. It is issuing corrections when it can. But it faces limits. For example, how can it state with certainty the approximate population of the world's most populous country? Cadres in distant areas may be reluctant to report that they have failed to carry out the program to stop married couples from having more than three children. Many peasant families still believe that the best old-age insurance is a larger number of children. Where they feel this way and have four or more children, the village cadre may be reluctant to report the fact to the county cadre; and the ascending accumulation of errors may be concealed from Peking. If Peking does not know the population of an area, it cannot plan to take adequate measures in case of drought—like the one in Kansu, for example, in 1979.", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209003, "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": 165, "title": "RAS-1980", "content_text": "NOTES AND QUERIES\n\n133\n\nmy first such expedition was I accompanied by anyone from the China Travel Service and that was simply because he knew the way, not because he had been ordered to check on my activities. I was never followed. Taxi drivers made out duplicate slips on each of my expeditions. They gave me a copy and kept the original (as they always do for every taxi ride). In my opinion Public Security cadres did not correlate—or even read—the slips from my many expeditions. One thing alone is of concern to cadres when it comes to tourists: foreign exchange. My taxi rides produced foreign exchange—though taxi fares are far less than in the United States or England. This is because there is only a minuscule charge for waiting; and the taxi often waited for me at a monastery for two or three hours.\n\nThe People's Government wishes the outside world to know that there is now freedom of worship in China. I found that there is freedom of worship and have even published a remarkable photograph to prove it. Thus I have helped Peking to undo the harm that was done to public opinion abroad in 1949-1976.\n\nHarvard, Mass 1981\n\n+\n\nHOLMES WELCH\n\nCHINESE RELIGIOUS INVOLVEMENT WITH ISLAM\n\nSince I wrote my Note on two examples of Chinese religious involvement with Islam on pages 199-202 of Volume 19 of the RAS(HK) Journal 1979, I have been fortunate enough to be able to purchase an image, some ten inches high, a typical Chinese altar figure, said to be off a Chinese temple altar in Surabaya on Java. It is of a middle-aged gentleman, dressed in songkok, sarong and a white shirt with cufflinks and removable buttons, worn outside the sarong. He also has white trousers under the sarong and is seated on a Chinese dragon-throne, a typical pose, decoration and carving of a Chinese deity from Fujian province.\n\nThe Chinese who sold it to me said that he had obtained it from the temple keeper in Surabaya as it was no longer needed. It depicted, so he was told, the former President of Indonesia, Dr. Sukarno, born in Surabaya in 1901 and died in 1970. The image had been carved and placed on the altar in a Chinese temple as an\n\nPage 165\n\nPage 166", "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": 209019, "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": 181, "title": "RAS-1980", "content_text": "NOTES AND QUERIES\n\n149\n\nthe afternoon was equally meaningful. According to Hayes, the priest in charge of the 1958 ceremonies on Lantau decided how many pots should be prepared with charms, and where they should be placed at various spots throughout the area. In the 1960 case in Sai Kung, two pots were prepared, and one was placed at either end of the village. In the Fung Yuen case, however, as many as seven pots were needed (plus an extra ceremony with no pot), and though the ritual specialist may have dictated the precise orientation of each, they are located at sites which could only be derived with a full knowledge of the local social rather than geomantic terrain.\n\nAlmost 450 people make their homes in Fung Yuen, according to my surveys, of whom only about 120 are \"indigenous villagers,\" or descendants of the several small lineages that settled the valley in the middle of the Qing dynasty. Some sixty people name other New Territories villages as their native places, though they have been settled in Fung Yuen for forty to sixty years; the remainder are more recent arrivals, immigrants from China who now grow vegetables as tenants on lineage-owned land. But of these several categories of Fung Yuen residents, only the first, the villagers, face potential harm from the changes to be wrought by government engineering works. This understanding is shared by everyone, despite the fact that the terrain to be altered embraces the homes of everyone, not just the villagers. In fact, those actually farming the land, including some villagers as well as many immigrants, might be considered to be at highest risk, for the water that sustains their vegetables and their livelihoods runs down from the hills where the Green Dragon and White Tiger live. That ritual units are constituted socially rather than geographically or economically, however, is a lesson brought home very clearly in the tun fu ceremonies.\n\nThe first ceremony, and the only one complete with all food and drink offerings as well as other ritual paraphernalia, was conducted at the site of the local Daaih Wohng Yeh shrine, and was addressed to the nearby Touh Deih Gung as well. These gods define a community, in that all who are full members in that community fall within their sphere of responsibility; the gods are concerned with their welfare, and the reverse is equally true. In tradi-", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209023, "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": 185, "title": "RAS-1980", "content_text": "NOTES AND QUERIES \n\n153 \n\ntinuing solidarity and sense of community is, I believe, quite noteworthy. The indigenous multilineage alliance feels threatened by the changes imposed on its quiet valley both by the influx of immigrant farmers and by the new government development plans. In the tun fu ceremonies, I would suggest, it fights back symbolically at both foes. The government is committed to keeping, at least symbolically, the promise made by Blake that Chinese \"usages and good customs will not in any way be interfered with.\" Although these villagers are in reality helpless in the face of tumultuous change, they can in the short run pressure the government to give them \"face\" by providing financial support for the ritual reaffirmation of their exclusive symbolic rights in the lands of their ancestors. The presence of the outsiders in Fung Yuen, ritual statement notwithstanding, is very real, as is the power of the state which is likely to claim more than the domains of the Green Dragon and the White Tiger in the very near future. In the meantime, the tun fu ceremonies, like other rituals, provide us a glimpse of the structure of social as well as religious meaning in a sector of Chinese society that carries on old traditions in a changing world.\n\nBerkeley, California, 1982 \n\nJUDITH STRAUCH \n\nLYCHEES OF TSANG SHING COUNTY, KWANGTUNG. \n\nIn May 1979 I was invited to inaugurate a new term of office-bearers of the New Territories Tsang Shing Fellow Countrymen's Association*4, and at dinner enquired into special local products. Among other items, a rare type of lychee was mentioned. The lychee is a kind of sub-species, and is supposed to be red with a green stripe. None of the persons at the table had seen it, and in conversation they presumed that it came into the category of folk myth.\n\n(1921), \n\n2. The latest edition of the country gazetteer chüan 9/3a has this to say about the lychees of Tsang Shing District: \n\nSei Mong Kong in Sa Pui, Tsang Shing County, produces the prime quality of lychee in Kwangtung because the soil there is rich and sandy. Species ranging from \"Kwa Luk\" (##) to", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209094, "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": 256, "title": "RAS-1980", "content_text": "Plate 19. This basket contains the famous Luk Ön tea (**) from Anwhei province. It comes packed with many others in a larger basket of the same material and is being exported in this packaging format at the present time. Each package contains a few red and white papers praising or advertising the product, and all seem to date from the late Ching. The firm must have retained the woodblocks, and a great stock of the printed papers, for the practice to persist for so long, and across decades of political and ideological change.\n\nPlate 20. One of the papers included in the basket of Luk On tea is an undated woodblock printing on red paper, advertising the product. This is an old practice. A former editor of the famous North China Herald wrote in the 1860s: \"An English merchant, opening a chest of tea of superior quality, which he has just received from China, frequently finds a little red-coloured paper inside.... These are the hand-bills issued by his brother tea-merchant in China recommending his articles\". Samuel Mossman China: A Brief Account of the Country, Its Inhabitants, and their Institutions (London, Society for Promoting Christian Knowledge, c1865) p. 306. See also 195-199.", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209159, "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-1981", "page_number": 62, "title": "RAS-1981", "content_text": "48\n\nHUBERT SEIWART\n\nreligion. The Taoism of the elite, lacking the Buddhist idea of the sangha, was much more a private affair of the individual, while the Buddhist conception of meritorious deeds stimulated the propagation of the faith.\n\nThese might be some of the reasons for the poor state which Taoism was in at the end of the imperial era, and which did not improve much during the first half of this century. Although the starting position was rather poor, today there are signs of a renaissance of religious Taoism in Taiwan8, even if it is much less obvious than in the case of Buddhism. Significantly, the recovery of religious Taoism is promoted not only by the Taoist clergy, whose intellectual standard in general is still rather low, but also by laymen. It is not easy to assess exactly the scope of this Taoist renaissance, but we can say that the position of Taoism as an institutional religion is probably not weaker than in the last century. That means that here, too, no secularizing influence of modernization can be ascertained.\n\nApart from Buddhism and Taoism there is a third major form of institutional religion which played an important though less recognized role in traditional China: popular lay-communities of a more or less syncretic character. Most of these communities call themselves Buddhist or, less often, Taoist and indeed can be regarded as popular forms of these religions. From the observer's point of view, however, many of them are clearly distinguishable from the \"orthodox\" forms of Buddhism and Taoism. Not only do we make this distinction, the Chinese authorities also regarded some of these societies as heterodox and proscribed them. The best-known examples of this are the communities related to the White Lotus tradition. It would, however, probably be a mistake to believe that the majority of popular lay-communities belonged to this class of secret sects.\n\nIn contrast to orthodox Buddhism and Taoism these communities do not seem to have suffered from a significant decline during the last phase of traditional China. Quite the contrary, one gets the impression that in a certain way their strength corresponded to the weakness of the orthodox religions during the final years of the empire. Many people found relief from political and economic pressures by turning to the various popular forms of religion, ranging from consulting witch-doctors and spirit-mediums to joining one of the many smaller or larger sects which offered the hope of deliverance of the faithful or even an impending end to the present misery and the coming of a new era10.\n\n10", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209161, "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-1981", "page_number": 64, "title": "RAS-1981", "content_text": "50\n\nLUBLRT SI IWART\n\nheterodox by the government, they often had to operate secretly. This was the case with the sects which belonged to the White Lotus tradition.\n\nAll three types of popular religious community have to be considered institutional forms of religions since it is primarily out of religious motives that people join these communities. Membership is not a matter of birth or belonging to a certain village or profession but demands the personal decision of each believer. In contrast to orthodox Buddhism and Taoism these popular movements as a rule have no ordained priesthood but are lay-communities1.\n\nWhile the above-mentioned renaissance of Buddhism and Taoism in Taiwan has been widely noted, these popular lay-movements have been somewhat neglected. One reason for this is probably that most of these popular religious communities operate only on a local or regional level. It is therefore very difficult to gain a comprehensive picture. We can be sure, however, that taken together the importance of these organizations in the religious life of present-day Taiwan is very great indeed15.\n\nIn the following I shall confine myself to one of the most interesting examples of such popular movements, the I-kuan Tao sect and cults with strong ideological connections with it. In the analysis I shall concentrate on those aspects which show the religious responses to modernization, rather than try to give an overall picture.\n\nI-Kuan Tao - a popular religious movement\n\nI-Kuan TaoT, which can be translated as \"the Way of the One that penetrates everything\", is the official name17 of a secret religious sect which is one of the offshoots of the well-known White Lotus sect Pai-lien chiao. Although officially prohibited by the government this sect flourishes under several other names everywhere in Taiwan. There is probably no place in Taiwan where I-kuan Tao groups cannot be found18. The success of this sect is really striking, taking into account that it was brought to Taiwan from the Chinese mainland only after the Second World War. On the mainland it was popular especially in the northern provinces during the time of the Japanese occupation19. But as late as the fifties the Communist government undertook several campaigns to fight this secret sect. It is not known to me whether it still exists on the mainland today20.\n\nOnly a few elements of the teachings and practices of I-kuan Tao", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209309, "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-1981", "page_number": 212, "title": "RAS-1981", "content_text": "198\n\nNOTES AND QUERIES\n\nout assistance from other sources, assuming land for the necessary vegetable gardens and seed beds also available.\n\nWong Chuk Yeung\n\nyield in rice 1.5 picul x 2 harvests = 3 piculs\n\nless 2 tau seeds = 2.8 piculs\n\nless 30% (by volume) for hulling etc. = 2.33 picul. (Note: this could represent a willingness to eat very un-white rice in this upland village.) 2.33 piculs less 20% Crown Rent = 1.86 piculs (See Crown Rent section below.)\n\n1.86 piculs less 3% wastage = 1.80 piculs (lower wastage figure as all stored in cocklofts)\n\n1.80 piculs a year = 7.7 taels a day (Assumes 380 day year; fewer festivals in an upland village) = 96% of 1 adult requirement.\n\nPlus sweet potatoes\n\nyield, say 8 piculs in weight (this figure not checked with Tai Foo) less wastage 20% = 6.4 piculs\n\n6.4 piculs = 1 catty 11 taels a day or 42% of 1 adult's requirement.\n\nThus 1 tau of good average land in Wong Chuk Yeung could feed 1.38 adults without assistance from outside, assuming the necessary vegetable gardens and seedbeds.\n\nYield for 1 tau best land in Tai Wai\n\nyield in rice 4 piculs x 2 harvests = 8 piculs\n\nless 2 piculs seeds = 7.8 piculs\n\nless 40% (by volume) for hulling = 6.08 piculs\n\n6.08 piculs less 12% Crown Rent = 5.35 piculs\n\n5.35 piculs less 5% wastage = 5.08 piculs\n\n5.08 piculs = 1 catty 4.3 taels a day (400 day year) = 2.53 adults requirement.\n\nPlus sweet potato as above 2 catties a day or 0.5 adults requirement. Thus 1 tau of best Tai Wai land could feed 3.03 adults without outside assistance assuming the necessary vegetable gardens and seedbeds.\n\nSeedbeds\n\nTai Foo implied 2 shing (1 shing = 1/10 tau) of seedbed per tau of fields.\n\nVegetable Gardens\n\nNo details, but small - 1/2 to 1 1/2 shing (about 380 sq. ft.) seems reasonable for", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209311, "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-1981", "page_number": 214, "title": "RAS-1981", "content_text": "200\n\nNOTES AND QUERIES\n\nThus, even with a large family in a poor upland village, 1 acre would suffice to keep the family alive assuming no run of bad harvests. Where steady opportunities for casual labouring or cash enterprises (eg fishings, woodcutting) existed, the family could get by on even less; perhaps in most circumstances families could survive with 25% less than these figures, since some opportunities for cash income clearly existed at most times.\n\nCrown Rent\n\nWas charged at the rate $3 per 0.01 acre for 1st class, $2 per 0.01 acre for 2nd class and $1 for 0.01 acre 3rd class. 1st class was most land in valley villages (eg. best and average land in Tai Wai) and best land in upland villages. 2nd class was used for definitely poor land in valley villages and average land in upland villages, 3rd class was poor land anywhere. 1st class land therefore Crown Rent = $52.5 for 1 tau, for 2nd class land $35. for 3rd class land $17.5 assuming 0.175 acres per tau. Given purchase rice price of $2 per catty, this implies, (1st class land), Crown Rent equivalent to purchase price of 26¼ catties. If sale price of hulled white rice is taken, at $1, this is equivalent to 52.5 catties. Average land at Tai Wai would be first class for Crown Rent, yield 5 piculs per year, reduced to 3.75 piculs after hulling etc. Thus Crown Rent 14% of total crop. For best land, 52.5 catty equivalent, Crown Rent against total crop of 5.38 piculs = 10%. 2nd class land, Crown Rent at sale price of price = 35 catty per tau. If average land at Wong Chuk Yeung is assumed to be 2nd class, then 35 catty Crown Rent for total crop of 2.33 piculs = 15% of total crop.\n\nHowever, in addition to the Crown Rent for the agricultural lands, the fields had to bear the Crown Rent of houses each house paid $50.\n\nFor a basic family requirement viz.\n\nTai Wai good average land, small family 2.5 tau plus one house, each tau would have to bear $20 of house Crown Rent, making total Crown Rent per tau 52.5 + 20 = 72.5 = sale price 72.5 catty which equals 19% of total crop sale value. Tai Wai best land, small family 1.6 tau plus one house, each tau would have to bear $31.25 of house Crown Rent, making total Crown Rent per 1 tau 52.5 + 31.25 = 83.75 = sale price of 83.75 catty which equals 12% of total crop sale value. Wong Chuk Yeung good average land small family 3.6 tau plus one house each tau would have to bear $14 of house Crown Rent, making total Crown Rent per tau $35 + 14 = 49 sale price of 49 catty which equals 20% of total crop sale value. Thus the burden of Crown Rent", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209337, "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-1981", "page_number": 240, "title": "RAS-1981", "content_text": "Plate 10.\n\nWhen the coffin was prepared, the young men of the village would lash it to poles and carry it off, preceded by the bereaved family dressed in mourning which usually consisted of white smocks and sackcloth hoods and vests.\n\nPage 240\n\nPage 241", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209595, "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": 252, "title": "RAS-1982", "content_text": "230\n\n!\n\nCARL T. SMITH\n\nINNOVATIONS\n\nIn 1886 a musical sketch was introduced entitled “Cups and Saucers\". It was written by George Goldsmith, Junior, as a satire against the craze of the day for collecting blue and white china at exorbitant prices. There were only two characters, one male, one female, the latter played by Mrs. Fraser-Smith, wife of the editor of the Hong Kong Telegraph. It contained the song \"Foo-chow chan aring, ching a ring China”.\n\nThe Club announced another serious production for 1888, \"The Rivals\". There was the inevitable comparison with the earlier performance of \"The School for Scandal\".\n\nWhen it was announced that the A.D.C. had resolved to play Sheridan's comedy of \"The Rivals\", many residents entertained the feeling that they had undertaken too much, although against this idea it could well be argued that the performances here of \"The School for Scandal” were most enjoyable, it was argued that Sheridan's masterpiece was placed before the Hong Kong public when the A.D.C. was in the heyday of its existence. Furthermore, the successions of costume and scenery possible in \"The School\" were not available in “The Rivals\". Looking at both of these performances, however, and taking into account the gorgeousness of scenery and dressing in \"The School\" as well as the exceptional ability of several of the actors who have passed away from these shifting scenes, we do not find that the A.D.C. did an unwise thing in deciding upon \"The Rivals\". The Amateurs and the public have had their share of burlesque and of modern pieces of late; and it was, we think, a healthy change to come back to the legitimate comedy of the last century.\n\nThe reviewer noted that two of the actors in \"The Rivals\" were well on their way to filling up a gap left by the retirement of Mr. Hockey (Mr. Atwell Coxon) and Mr. Treab (Mr. Beart), an accomplished comedian. One of the newcomers was Mr. James Whittall, later to become a taipan at Jardine Matheson and Company,\n\nA first of a series of Christmas pantomimes was staged in 1889. It had \"splendid spectacular effects, light and appropriate", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209598, "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": 255, "title": "RAS-1982", "content_text": "233\n\ndescribed as a \"fairy play\". It was an ambitious effort with 100 performers, 50 children, 50 trained birds and a special corps de ballet of 25 and an orchestra of 25. It was a great success. In keeping with the title the theatre was decorated in blue. As the performance was in aid of the Prince of Wales Fund, massive oil paintings of the King and Queen and Prince of Wales painted by Yee Cheong of Wyndham Street,* were prominently displayed.\n\nA similar production, not quite so lavish, was put on the next year. It was a fairy ballet entitled \"Snow White and the Frog Prince\". It was in aid of the Belgium Relief Fund.\n\nAnother very elaborate production was \"Kismet”, an oriental extravaganza, in 1916. It was in aid of the Star and Garter Fund. All the productions during the war period were in aid of some war related fund. Original music for \"Kismet\" was written by Mr. Norman Peterkin of the Robinson Piano Company.\n\n\"Pinkie and the Fairies\", yet another extravaganza, was staged in 1919. It had over sixty performers. The late Sophie Weill Odell appeared as one of the fairies a proper introduction to a long association with the stage through her impresario husband Harry Odell. The programme for \"Pinkie and the Fairies\" listed all the productions of the A.D.C. since 1870.\n\nNot all Sinclair's plays were along the exotic line. In 1916, there was \"The Angel in the House\" the success of this play depended on subtle satiric portrayal of character. It put a great demand on an amateur group. Even more demanding was the 1925 production of Shaw's \"St. Joan\". It was hailed as the greatest triumph of the A.D.C.'s existence. \"A great play, magnificently acted\" \"Memory fades and achievements diminish; time weaves a dusty web over the past and the glamour of a praise-worthy act wears off. History never dies, nor will this epoch-making performance of the A.D.C. be forgotten when the social history of Hong Kong is compiled\".\n\nSinclair also appreciated the sophisticated humour of Noel Coward. \"I'll Leave It to You\" was staged by him in 1922, It had been Coward's first play produced in London, some two years previous to its Hong Kong appearance.\n\n* Hong Kong Daily Press, 1 Apr. 1884, Advertisement: Yee Cheong, portrait painter, studio corner of Wyndham and Wellington Streets.\n\nPage 255\n\nPage 256", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209614, "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": 271, "title": "RAS-1982", "content_text": "249\n\n21, 22, 23, 25, 26, 27 Mar. 1912 — \"The Gondoliers\" (Gilbert and Sullivan, 1889)\n\n1912/13 25, 26 Oct. 1912 \"A Pair of Spectacles\" (Sydney Grundy, 1890) given in\n\n1913/14 —\n\n1914/15 —\n\n17, 19, 21 Dec. 1912 \"An Ideal Husband\" (O. Wilde, 1895)\n\n25, 28, 29, 30 Oct., 1 Nov. 1913.\n\nHong Kong Mummers (personnel same as A.D.C.) \"Twelfth Night\" Shakespeare.\n\n21, 26 Feb. 1914 —\n\nCentennial Performance: Three Episodes \"A Privy Council\" (W. Drury and R. Price, 1904). \"Between the Soup and the Savoury\" (Gertrude Jennings, 1910) \"The Open Door\" (Alfred Sutro, 1906)\n\n7, 10, 14 Nov. 1914\n\n—\n\n\"The Blue Bird\" a fairy play (M. Maeterlinck, transl. by A. T. Mattes, performed London 1909)\n\n2, 6, 9 Jan. 1915\n\n\"Snow White and the Frog Prince\" a fairy ballet in 3 parts and 4 tableaux.\n\n1915/16 — 14, 16, 11 Mar. 1916 — \"An Angel in the House\" (B. M. Hastings and E. Phillpotts, 1915):\n\n1916/17 —\n\n15, 16, 18, 30 Dec, 1916 - \"Kismot\" oriental, spectacular (E. Knoblauch, 1911)\n\n1917/18 23 Feb. 1918\n\n1918/19\n\nA.D.C. Mr. A. P. Stokes assisted by members of \"Acid Drops\"\n\n\"Five Birds in a Cage\"\n\n\"The Rest Cure\"\n\n23 Apr. 1918 \"The Witness for the Defence\" (A. E. W. Mason, 1911)\n\n7, 9 Nov, 1918 - \"The Barton Mystery\" a spoofic fantasy (Walter Hackett, 1916)\n\n21, 22, 24, 25, 26, 27, 29 Mar. 1919 \"Pinkie and the Fairies\" a fairy play. (W. G. Robertson, music F. Norton, 1909)\n\n1919/20 — apparently no production.\n\n1920/21\n\n28, 30 Oct., 3 Nov. 1920 Four Dunsany Plays\n\n\"The Golden Doom\" (1912)\n\n\"The Glittering Gate\" (1909)\n\n\"The Lost Silk Hat\" (1913)\n\namateur musicians:\n\nInterval Chinese \"Compromise of the King of the Golden Isle\", world premiere", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209665, "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": 322, "title": "RAS-1982", "content_text": "300\n\nNOTES AND QUERIES\n\nIn the fall of 1934, the third welfare center was located in a populous village in a thickly settled area. The investigation by the welfare workers showed much that they could do to help the people in the village. But somehow in every home they visited and every person they met they found the same lack of interest in everything except the ongoing lawsuit between the Hsiungs and the Lius, the two largest clans, who accounted for more than half the population of the village. There existed a piece of poor land of about two acres which each side claimed to be its own. The Lius were largely farmers while the Hsiungs were scholars and merchants. The case was decided by the district court in favor of the Hsiungs, with the result that the Lius threatened to appeal to the high provincial court. Following the decision of the district court, the Hsiungs let their buffalo graze on the disputed land. This act was challenged by the Lius and a fist fight ensued. The Hsiungs, being white-collar workers, were beaten and had to flee. The Lius seized the buffalo and took it to their ancestral hall, thus making good the Hsiungs' charge that the Lius had stolen their animal. The Hsiungs refused to take back their buffalo without appropriate apology accompanied with musicians and fire-crackers after the fashion of a victory parade. The Lius, being farming families, could ill afford to continue the lawsuit, yet they found the thought of \"losing face\" by complying with the Hsiungs' demand even more distasteful than bankruptcy.\n\nThe welfare workers from outside were neutral. They had many talks with both parties and insisted on chiang li or talking reason with both sides. The disputants finally agreed that the object of their lawsuit was worth less than they had spent, and that if they insisted on continuing it both sides would face bankruptcy. The welfare workers then organized a parade with flags and firecrackers and led the buffalo from the Lius' ancestral hall back to that of the Hsiungs. They invited the elders from both sides to a tea party for a peaceful settlement of the lawsuit. Each side disclaimed any desire for the two disputed acres, provided the other did not claim it. Finally, to the relief and", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209675, "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": 332, "title": "RAS-1982", "content_text": "310\n\nBOOK REVIEWS\n\n\"Behind Barbed Wire\" is a very self-centred account. With Leiper, one senses a greater compassion and a more generous nature. He is unstinting in his praise of the junior bank staff for their courage and determination, right down to the Number One Coolie's ability at organising refugee accommodation. There is the extraordinary loyalty of his domestic servants, one of whom died of starvation, and there is the unhappiness of the Japanese bankers with the brutal treatment meted out by the military. Not all is black or white. Also, where Jean Gittens merely notes the internees' ability to laugh at themselves, Leiper leavens the whole of his account with delightfully humorous anecdotes, which bring the story vividly alive.\n\nAbove all, it is in Leiper's account that the plight of the local population is given due recognition. Perhaps it is because of the greater variety of his experiences and the period spent outside the camp, but the broader impression of conditions in the rest of the colony and the sufferings of the ordinary people of Hong Kong lend to the book a greater balance and perspective: \"Even more distressing than these scenes of brutality was the unforgettable sight which we witnessed daily, of Chinese men, women and children lying on the pavement or huddled in doorways dying gradually of starvation, and looking at passers-by, who were powerless to assist, out of eyes from which all expression had already gone.\" Of the 2,300 interned at Stanley, 130 did not survive, but of Leiper's one hundred Chinese bank staff, fully one fifth could not be accounted for after the war. In the absence of a first-hand account from Chinese sources, Leiper has done much to improve our perspective.\n\nJ. A. MILLER\n\nPan Ling, In Search of Old Shanghai, Joint Publishing Company, Hong Kong, 1982, n.p.\n\nI wish I had known about this admirable historical guide to Shanghai when I made a research trip there last year. (In fact, I am led to believe that the present issue is an English translation of an earlier Chinese edition, although clearly, the author, whilst having the familiarity with the city which can only come through having lived there, is now a British resident.)", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209676, "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": 333, "title": "RAS-1982", "content_text": "BOOK REVIEWS\n\n311\n\nfrom 5 million\n\nShanghai, despite its recent prolific growth to 1 million in recent years straddling along the banks of the Huangpu river is, for the visitor, the oldest Treaty Port of China. The tourist does not see and probably is not particularly interested in seeing the ring of satellite suburbs around the commercial city of the 1930's.\n\nShanghai is, for the traveller, the mile long Bund with the famous landmark of the Hong Kong & Shanghai Bank Building, the former Cathay Hotel (now the Peace Hotel), the British consular gardens and the famous Shanghai Club (now the Dong Feng Hotel whose notorious long bar room is now used for wedding receptions).\n\nAnd, even though the Nanking Road does not exactly convey the excitement of the heady decadent atmosphere of the night club haunts of the champagne-swilling, déraciné White Russian dance hostesses of the Bubbling Well Road of the 1930s; nevertheless, even today, one can still buy the cream cakes and coffee in the cafés and cake shops of the area houses of consumerism among the deserts of the Nos. 1, 2, 3, 4 & 5 departmental stores of the socialist regime.\n\nThe outstanding merit of this book is that it is much more than a guide to the tourist wishing to find the whereabouts of the old landmarks of Shanghai. In fact, it is a very attractive presentation of the well-known (e.g. the life of luxury) and of the lesser-known (e.g. the intellectual and political life) aspects of Shanghai's social history in the modern period. The style is simple and clear and the balance of the treatment of subjects is perfect. (Consider for instance, the account of Shanghai's contributors to the Chinese film industry. This gives an extra dimension to Laida's history of the Chinese cinema and its thesis of the silver screen as the projection of Chinese politics.)\n\nFinally, reading this nostalgic and informative re-creation of Old Shanghai makes me, at least, wish that the same kind of thing could be done for Hong Kong. But, probably, we shall have to wait till after 1997 for that suitable opportunity to recapture the essence of a city, when progress and change comes", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209703, "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": 360, "title": "RAS-1982", "content_text": "338\n\nBOOK REVIEWS\n\nThe diffusion, he feels, through the bureaucratic network ended by the middle of the Ch'ing dynasty, thereafter the other two types have been the dominant methods by which theatrical styles have diffused into the Hong Kong area.\n\nIn short, the author has an appropriate conceptual framework for presenting the field research data. The book will be welcomed by many scholars, particularly by anthropologists and sinologists. The book is written in Japanese, but includes a short guide to contents in English. It is profusely illustrated with photographs.\n\nWANG SUNG-HSING\n\nJohn M. Chin, The Sarawak Chinese, Kuala Lumpur: Oxford University Press, 1981. xvi, 158 pp. maps, plates, appendices, bibliography, index.\n\nR.H.W. Reece, The Name of Brooke: the end of White Rajah rule in Sarawak, Kuala Lumpur: Oxford University Press, 1982. xxxi, 331 pp. maps, plates, tables, appendices, glossary, bibliography, index.\n\nThese two books published recently by Oxford University Press in Kuala Lumpur are so disparate that a combined review seems to this reviewer very unfair. Hence my observations are given below separately.\n\nFirst, The Sarawak Chinese: This small readable work is a thumbnail sketch of the role of the Chinese in Sarawak from their earliest arrival to the present. It gives a background to Chinese contact with Borneo from ancient times (Ch. 1); sketches the migration of Chinese (mostly coolie laborers) to Sarawak (Chs. 2-6) and the policies of, first, distrust and then gradual toleration, and direct encouragement of Chinese immigration and enterprise in the late nineteenth century, and early twentieth century development of agriculture and trade (Chs. 6-7).\n\nThe historical section, covering the period up to World War II (Chs. 1-7) lacks sufficient detail to be more convincing than a cursory sketch can be. It contains a few myths: that “Majapahit succeeded Shivijaya\" and \"extended its rule over Ternate, Luzon and the northern coasts of Borneo\" (p. 3) (A better term would be \"influence\" or \"suzerainty\"); the \"intolerant\"\n\nPage 360\n\nPage 361", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209705, "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": 362, "title": "RAS-1982", "content_text": "340\n\nBOOK REVIEWS\n\nThe author sticks strictly to plan and plunges directly into the issues (and intrigues) of Brooke rule, giving the space of only twelve pages to a historical background.\n\nThis is very much a book centering upon the characters who played roles in Sarawak public life during the three eventful decades of the reign of the third white Rajah, Charles Vyner Brooke (1917-1946). The author says directly what Somerset Maugham would have (and did partially) veiled in fiction about the intrigues, pettyfogging and peccadillos of Englishmen in a remote corner of tropical Malaysia, and the dedication and opportunism in their relationships with an often fickle native elite.\n\nCharacters worthy of a Hollywood drama flit, and more often linger, across the engrossing narrative: the opportunist-adventurer (and unbalanced?) T. E. Lawrence-like G. T. M. MacBryan; the feckless and no less opportunistic camp-followers of the Brooke family; the forever feuding Brookes themselves (although in the present century they are pale shadows of the energetic giants of the last century represented by Rajah James and Rajah Charles, the first and second rulers.)\n\nThe author's style is an entertaining and revealing approach to the recent history of this always appealing little state. But it is more, for it weaves the characters and episodes into the major serious issues which have confronted Sarawak in its journey from the status of a backwater private estate into the modern \"third-world\" of Southeast Asia. Such issues as the propriety of the Brooke cession of the territory to the British crown following World War II; and the very real issue of economic modernization in balance with the protection and preservation of traditional ways and rights. The pages on the development of political awareness and activity among the various ethnic groups is most interesting.\n\nThe one major criticism of the work is that the author can't seem to make up his mind whether the Brookes were progressive or conservators of the traditional status quo as regards economic and social policies. On pages 9 and 10 Rajah Charles was \"preparing\" the way for drastic change as the state moved into the twentieth century. But in summing up two pages later the author decided that Rajah Charles was \"opposed\" to change that", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209765, "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": 24, "title": "RAS-1983", "content_text": "language. The third reason for the house was that a place was needed for the priests living up country in China to take their summer vacation.\n\nNow to the 'when' of the house. Early in the thirties, our founder Bishop James A. Walsh was here, and he wanted to build a house for the just mentioned reasons. He contacted a Chinese real estate man, Mr. Lee Ue Ch'eung. Incidentally he was the brother of that famous shoe maker Mr. Lee Ue Kei who was known locally as Leaky Lee the shoemaker. Well, Mr. Lee told our founder to meet him at the Hong Kong side of the Star ferry one morning, and they then drove out in his horse and buggy through Aberdeen to Repulse Bay. From there they followed the old military track that swung around the mountain and dropped down into Stanley. As Mr. Lee and our founder came around the mountain, Mr. Lee pointed out this hillock and said that was the place he thought might be suitable for the center. Our founder took one look, and said 'I'll take it. It's exactly what I want'. At that time there was nothing in Stanley except the Fortress, the Prison, St. Stephen's College and of course the small fishing village.\n\nConstruction started in 1933, and was finished in 1935. When planning was going on, the depression reached its height and the building was reduced in size two times. There was a big discussion about whether to put in expensive hard wood or cheap soft wood. The hard wood boys won out, and the white ants have ever since been breaking off their teeth on this wood. Had the soft wood been put in, it would have had to be changed practically every year. The house was built before air conditioning, and so is very cool in summer, and very cold in winter.\n\nThe house is built like a big \"U\". In this wing, the ground floor is now used for conferences, and the chapel is upstairs. In the opposite wing, the ground floor has staff quarters and maintenance shops. The upstairs has our parlor, television room, and a small library. On the ground floor of the South wing are the offices, the dining rooms, and the kitchen. The next two floors contain bedrooms.\n\nAt that time, there were these wide open spaces in Stanley and quite a bit of wild life. There were barking deer and monkeys.", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209816, "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": 75, "title": "RAS-1983", "content_text": "53\n\nother, and on a ridge or spur which represents, for instance, a dragon, snake, shrimp or crab in its formation. The principle is that the animal represented is a beneficial one which will guard the deceased who, in his turn, will watch over the interests of his descendants on this earth if sufficiently propitiated in the next world by his earthly descendants. This conception is important because it explains the strenuous objections usually met where the fung shui (K) of a burial place is disturbed. The commonest objections are against the cutting or digging of the ridge or spur at any point directly above the grave itself, since this will destroy the creature whose influence is protecting the deceased.\n\n(d) Important graves are frequently ones of recorded ancestors or founders of a clan. These graves are normally flanked by two small shrines (hau to), one on either side at a distance of roughly 20 feet, and sometimes one above as well. Their object is to persuade the earth god to look after the grave.\n\n(c) A shan fan sometimes falls into disuse and neglect by reason of the disappearance of all descendants or through other reasons. A sure sign of this is the removal of the pei shek (Z) or stone plaque on which details of the deceased are recorded. At the two grave-worshipping festivals of Ching Ming () and Chung Yeung (†), it is normal to tidy up huet chong (*), kam tap (4), and shan fan (4) and to decorate them with patches of white lime and lucky money as well as joss sticks.\n\n(f) Standing with one's back to the pei shek (%) of a shan fan (1) and facing the same way as the grave, a half circle in front with a radius of 10 yards is normally sacrosanct. Disturbance of the ground is regarded with strong disfavour. Traditionally, the left arm of this half moon is protected by a green dragon and the right arm by a white tiger.\n\n(g) The degree of fung shui (IK) involved is relative and, in some cases where there apparently exists no strong feeling on the subject, a road or cutting may be allowed right up against a grave. At other times, very strong objections indeed may be raised. Generally the strongest feelings lie with clans that have sufficient land and money to carry on traditional ancestor worship and to keep the proper spirit alive.\n\nPage 75\n\nPage 76", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209849, "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": 108, "title": "RAS-1983", "content_text": "86\n\nLoan Word\n\nChinese Characters\n\nMeaning\n\nGung ho\n\nI A\n\n*Gweilo\n\n鬼\n\nLiterally 'ghost' or 'devil man', used to refer to Westerners. Widely current in Hong Kong.\n\nHan\n\n漢\n\nOf, relating to, or having the characteristic of, the period of the Han dynasty; of, relating to, or being a nationality group of Chinese descended from the original Chinese constituting an overwhelming majority of the population and the dominant cultural group: belonging to the Chinese proper as distinguished from other nationality groups.\n\nHakka\n\n客家\n\nOne of a tribe or race of Chinese dwelling in parts of southern China, particularly in the province of Canton, descendants of immigrants from northern China in the middle ages; also their dialect,\n\nHoey (wui)\n\n會\n\nA society of Chinese; especially a secret society. In Hong Kong a savings club.\n\nHong\n\n行\n\nA foreign trading establishment in China or Japan.\n\nHyson\n\n熙春\n\nA species of green tea from China.\n\nI-ching\n\n易經\n\nAn ancient Chinese book of divination and a source of Confucian and Taoist philosophy.\n\n*Kaito\n\n街渡\n\nLiterally 'street ferry', used to refer to boats plying between various points in Hong Kong.\n\n*Kaifong\n\n街力(坊)\n\nLiterally 'street square', used to refer to a neighbourhood, especially to community organizations.\n\nKaolin\n\n高嶺\n\nA fine white clay produced by the decomposition of feldspar, used in the manufacture of porcelain; first employed by the Chinese, but subsequently found in many places.\n\nKetchup\n\n茄汁\n\nA sauce made from the juice of mushrooms, walnuts, tomatoes, etc.\n\nKowtow\n\n叩頭\n\nThe Chinese custom of touching the ground with the forehead, as an expression of respect, submission, or worship.\n\n*Kuk\n\n局\n\nLiterally 'association', 'society', 'committee'.\n\n*Kung hei fat choy\n\n恭喜發財\n\nLiterally 'wish you grow prosperous'. A Chinese New Year greeting.", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209851, "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": 110, "title": "RAS-1983", "content_text": "88\n\nChinese \n\nLoan Word \n\nCharacters \n\nMeaning \n\nPak-choi \n\n白菜 \n\nAnother name for Chinese cabbage, \n\n*Pak pai \n\n白牌 \n\nLiterally 'white label', meaning hire cars which are in fact operating illegally because they are not licenced to carry passengers for a fee. \n\nPekingese \n\n北京(狗) \n\nA small long-haired dog, of the pug type, orig. brought from the Imperial Palace at Pekin. \n\nPekoe \n\n白毫 \n\nA superior kind of black tea, so called from the leaves being picked young with the down still on them. \n\n*Pinyin \n\n拼音 \n\nLiterally 'to write according to sound' \n\nreferring to the romanization system used to write Chinese rather than the traditional Chinese characters. \n\nPetuntse, \n\n白墩子 \n\nA white earth, consisting of pulverized granite; used in combination with kaolin in the manufacture of Chinese porcelain, \n\nPetuntze \n\nA 4-stringed Chinese musical instrument plucked like a guitar and having a large body resembling a lute and a neck with 12 or more frets that leads into the body.\n\nPipa \n\n琵琶 \n\n*Putonghua \n\n普通話 \n\nLiterally 'ordinary speech', the standard dialect of China. \n\n*Renminbi \n\n人民幣 \n\nLiterally 'the people's currency', referring to the currency of the People's Republic of China. \n\nSamfoo \n\n衫褲 \n\nA style of casual dress worn by Chinese women, consisting of waisted blouse and trousers, \n\nSampan \n\n舢舨 \n\nApplied by Europeans in the China seas to any small boat of Chinese pattern. \n\nSamshu \n\n三燒 \n\nAn alcoholic liquor distilled in China from boiled and fermented rice. \n\n*Sharpei, \n\n沙皮 \n\nLiterally 'sand-skinned', referring to the rough and loose skin of this breed of dog, formerly known as the 'Chinese Fighting Dog'. \n\nsharpi \n\nTo drug or otherwise render insensible, \n\nand ship on board a vessel wanting hands. \n\nShanghai \n\n上海 \n\nA soft undressed Chinese silk. \n\nShantung \n\n山東 \n\nA Chinese breed of small dog similar to a Pekingese. \n\nShih tzu \n\n獅子 \n\nOne of the finer varieties of black tea.\n\nSouchong \n\n小種", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209866, "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": 125, "title": "RAS-1983", "content_text": "103\n\nHeung (\"White Metal Village\").\n\nThe last is by the old silver-lead mine, which was opened about 1891 by a company which also worked a mine in Hainan. The ore was treated on the shore and shipped away; but the mine closed down later. The ore now found about the mine is not concentrated enough to be paying; and silver-lead is not of very high value.\n\nAnother enterprise, which was carried on for a short time in 1926, was the making of cement bricks on the sand bank; but this soon failed; another of the many derelict enterprises which litter the New Territory. This beach was also worked a long time by sand junks, in fact until some fields were wrecked by salt water; but this has ceased now.\n\nNorthward, navigation is impeded by rocks, and villages are mostly small and unimportant, except Tai Pak and Yi Pak (\"Great and Lesser White\").1 These are Hakka villages. The villagers here protected their fine beaches by piling stones in the water 100 yards off shore, so that sand junks could not get near: if they did, the villagers repelled them with guns. Now, Tai Pak is a great centre for the distilling of \"moonshine\". Besides Tai Pak and Yi Pak there is Sam Pak (“Third White\"), a deserted valley with an old kiln; each of these places has a sandy beach, but whether the \"pak\" refers to that, or to the deserted fields (pak tin) the Hakka settlers may have found when they first came, it is impossible to say.\n\nThere is another Tai Pak: it is the islet just opposite the village1 close to Pingchau, with a large limekiln on it,\n\nThe hamlets at the north end of Lantau furnished in 1934 an emphatic warning of what may happen to strangers who rashly lease New Territories land against the will of their neighbours. A Chinese doctor and his wife from up country leased some fields for cultivation from District Office, South. This inconvenienced some villagers of the hamlets nearby, who conceived they had a better right to them. One night they came in a body, hacked the doctor to death, chased his son into the sea; he escaped by swimming and tied up his wife and daughter to a tree. They were released next day. It was a year before any of the culprits were caught, and out of five only one was hanged.", "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": 209872, "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": 131, "title": "RAS-1983", "content_text": "109\n\nNam Tong Island (“Southern Hall Island\"). This island is large and mountainous. Military defence work is currently going on there. It was formerly cultivated, but in 1929 the cultivated area was abandoned. There is an Aga light on the southern point. The channel to the north of this island is \"Buddha's Head Pass\". The harbour within this channel is well sheltered: there is a big temple on the mainland to the north of the channel. The chief place of interest on this island is the old fort near the north point, with a south wall thickened, apparently for mounting cannon. This fort is probably Chinese, perhaps built by pirates.\n\nHere we leave the islands of the South District, and enter the North District as we pass into Port Shelter. The interest of this place lies in its extraordinary geography and geology, and its wonderful beauty. The surf which beats on the high pillared cliffs of High Island, Bluff Island, and Basalt Island dies away as your launch passes into the long calm channels, and under the hills of the mainland there is perfect shelter, though I do not think the anchorages are good. Grassy hills come down to the waters' edge, and near Saikung the sea is studded with diminutive islets.\n\nThe soil of these islands appears extremely barren, as the population of the islands is very small. Fishing seems the chief occupation. Settlements are few. Yim Tin is named after some abandoned salt fields a little to the south of the (Roman Catholic) mission church: Kau Sai (\"West of the Channel\") explains itself. There is also a group of settlements in the southern part of High Island. These have the remarkable names of \"North Fork\", \"Tribute Rice Junks Bay\", and \"White Insect Wax\",32 This group and Yim Tin are the only places in these islands where cultivation is of any extent. \"North Fork\" is a most remarkable place. Someone has lavished money on it, the houses and the ancestral temple are well built, a high platform held up by a big masonry retaining wall stands in front of them, and a small stream by the village is crossed by a fine three-span bridge all of stone: it is the sort of stream for which the rest of the Territory think six stepping stones are ample. I have no idea how these names originated, except that the bay may have been an anchorage for junks carrying the tribute rice north from Canton to Peking.", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209958, "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": 217, "title": "RAS-1983", "content_text": "The white dews drop down on the fragrant but leafless trees; the sombre vapours rise up from the enchanted hills and valleys; and the zephyrs soften with their sweet breath the gloom that overshadows the earth.\n\nIt is now, while seated beneath the tented canopy of the proud ships provided for our reception, that I recall with tears the days that are past: I have left my very home; my heart grows cold; my robe flutters; I am as a man pierced with a dagger.\n\nI gaze upon yonder royal white city, on the high cliffs, while the shadows of evening gather round it. There it stands, lonely as a palace built upon a rock.\n\nThe sun has disappeared beneath the waves, but lingering eyes still turn to it with straining fondness. The southern stars that gleam upon its snow-white walls look beautiful and bright as glittering flowers.\n\nAnd now I weep with bitterness, and as I sink upon my pillow, the splendid town is present to me still. I behold even in my sleep the fragrant incense urn dispensing its thousand gushing streams [a footnote explains that Hong Kong in Chinese signifies ‘Urn of Fragrant Streams'] over the mountains, while the city's white abodes seem glittering in the morning sun.\n\nIt is thus I treasure in my sorrowing soul the loved remembrance; it is thus my mourning heart clings to departed happiness, as the tendrils twine themselves around you airy cliffs.\n\nThe scene is changed. The bright moon issues from the parting clouds, and spangles with her light the feathery bamboo and the shrubby jessamine, that overarch the islet's thousand habitations; and soon the silent morning sun starts from his golden sleep, and sheds a liquid lustre on the rocky steeps that bear aloft a thousand glittering and spacious mansions.\n\nYet on this spot erewhile were only to be seen the hovels of the roving fishermen. Where are they? gone like the swallows of departed autumn!\n\nThus I record in the above lines my uncontrollable regret when leaving your Empire and returning to Canton, on board", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209960, "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": 219, "title": "RAS-1983", "content_text": "197\n\nFrom 1860 there is, firstly, a collection of China Medals and related items and eight drawings by a Royal Marines Light Infantry officer who served in the Second China War. There is also a vase and a gilded, seated, Buddha which were taken from the Summer Palace in that year.\n\nThe Marines were involved in the fighting occasioned by the Boxer uprising in 1900, and the Museum holds a number of relics of this involvement. A Boxer flag is, for instance, on display. This was captured by Sgt. Preston, Royal Marines Light Infantry, on the walls of Peking on July 14, 1900, an act for which he was awarded the Conspicuous Gallantry Medal. The notes explain that Preston kept the Boxers at bay while an American Marine seized the flag.\n\nA Victoria Cross was won at about the same date which is commemorated by the display of a large pike. This was captured by the RMLI detachment during the siege of the Legations. Captain L.S.T. Holliday led a sortie during which he had half a lung shot away. He later became Adjutant General of the Royal Marines and when he died in 1966 at the age of 95 he was the oldest holder of the VC. A squat, gape-mouthed, mortar about two feet high is also on show. This was seized at the capture of the Taku forts in 1900. A large brass shell case used by the Quick Firing guns at the Taku Forts is mounted in the museum as a gong. The case has the name Berndorfer stamped upon it, an Austrian firm.\n\nNext came a quick visit to the National Army Museum, in Chelsea, London. Among the items which I spotted there were the following, and I am sure there must be others which I missed.\n\nThere is a large, full-length, portrait of Sir Hugh Gough, by an unknown artist. He is shown with what looks to be an Indian servant buckling on his sword and is impressively bemedalled. A tall, slim, figure, with a white moustache, the General was in his fifties or sixties when the picture was painted. A silver model pagoda commemorating the Treaty of Nanking, August 1860, is on loan from the present Viscount Gough. It was made by Richard Hennell and is hallmarked London 1860-61.\n\nA long rampart gingall, manufactured at South Tientsin Arsenal in 1895 slants diagonally across a case which also features", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209963, "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": 222, "title": "RAS-1983", "content_text": "200\n\nMC, while he was a prisoner of war in Japan. Captain Shigeru was later tried and executed for war crimes.\n\nNot connected with the last war is a mirror on which are painted the colours and battle honours of the regiment and which is set in a carved wooden frame. This mirror was originally the property of the Sergeants' Mess of the third battalion and it was used in the ante room of the mess from 1906 when the battalion served in Hong Kong, Tientsin and Peking, up until its disbandment in 1922.\n\nThere is, finally, a waist-high Chinese vase decorated with blossoms and birds about which little is known.\n\nMy final stop was at the excellent museum of the Royal Engineers, at Chatham, where there are many interesting China-related items.\n\nA whole case contains objects relating to General Charles 'Chinese' Gordon, who was an RE officer. Gorgeous embroidered robes feature dragons, there is a white silk jacket, panels and hangings, a Mandarin's hat with a long pigtail seemingly attached, a silver cup and other items.\n\nA name that crops up in the early history of Hong Kong is John Ouchterlony; he wrote a book \"The Chinese War\" which was published in 1844. The RE museum has his epaulettes, those of the Madras Engineers, on display.\n\nThere is also an executioner's strangling cord, bullets, a fung shui compass, a series of gods from the Summer Palace, a Chinese crossbow, knives and swords. Probably most of these items date from the time of the Second China War, in 1860.\n\nAnyone who can visit Chatham should note that the Royal Engineers library has a large store of information just waiting to be mined. The Engineers left their mark throughout Hong Kong and their projects are well documented and recorded in the reports, journals and other papers held in the library.\n\nI am sure that in each of the establishments mentioned there are other items which I missed; most visits were in and out affairs with a pregnant wife waiting patiently in the car and a not-so-patient two-year-old keeping her company.", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209973, "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": 232, "title": "RAS-1983", "content_text": "210\n\nvillage representative recalled it very clearly when I spoke with him on the subject, because his second son died and his seventh son was born in the same year. The disease was, for him, Chue mō pêng characterized by a dry feeling, sore throat and, to quote his exact words \"pig bristles and fish scales were found growing on the body\". There was no vomiting or excretion of blood and it was not cholera or malaria which were known to, and otherwise described by the villagers.\n\nAccording to Peplow, the usual remedy was as described in his account:\n\n\"The patient has a high temperature and certain medicines are taken such as honeysuckle and honey. In addition a kind of paste is prepared from rice, boiled. With this the patient's chest is vigorously rubbed, and during this operation thick bristles about an inch long appear through the skin. After these have been plucked out, the fever subsides”.\n\nIn old Ngau Tau Kok village of East Kowloon, a settlement of Hakka quarry men, where I spoke with old villagers on the subject in the mid 1960s, the local treatment for this disease was quite different. It was to kill a chicken, take off its feathers, wrap them in a newly bought white cloth not previously washed, place it in hot water and then rub over the body excluding the chest. Two reasons for not rubbing the chest were given: that the heart was centred there, and that women should not be rubbed there anyway. If the complaint did turn out to be chu mỏ pêng, pig-like bristles would stick to the cloth. They believed that chu mō pêng was a kind of poison inside the body, resulting in too much heat (r'aaì ít hei) that could lead to death or to mental disorder.\n\nAt Ngau Tau Kok, several remedies were given for excess heat. The first was to buy a wông lo kat (E) for 50 cents, and boil it for two hours. The water had to be carefully measured at the start as no more should be added to it during the boiling, the intention being to reduce six bowls down to two. The remaining liquid was drunk.\n\nAnother method was to take a turnip (löh paûk)蘿蔔, and slice and dry it. It should then be soaked for two hours in water", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 209997, "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": 256, "title": "RAS-1983", "content_text": "234\n\nelsewhere. Over most of this front the structure survived to cornice level (between points A and B of the attached plan). The cornice stood at 14′ 2″ from the base ground level. The cornice also survived at the rear face of the building to the right of the altar (at point C); it was impossible to measure the height from base ground level in this area owing to subsequent deposits on the surrounding land. The entrance facade was heavily plastered on the inside face.\n\nDoorway\n\nThe doorway consisted of a single opening 4′ 8″ wide and 9′ 3½\" high from the top of the threshold block to the upper door jamb. The door was surrounded by well-carved granite blocks on all sides. These were inscribed with the name of the temple across the top and suitable couplet inscriptions on either side. The names of the donors of the carved blocks and the date (Kuang Hsu 14, 1888) were also inscribed. The inscriptions are copied below.\n\nA. Inscription above door\n\n(right) 光緒十四年——冬吉立\n\n(main inscription) 侯王古廟\n\n(left) 弟子黄廷珍收送,肄江李煥堯媺書\n\nB. Inscription on right-hand door jamb (viewed from outside)\n\n維侯是王屏籓勳已昭南宋\n\nC. Inscription on left-hand door jamb\n\n(inner jamb)沐恩弟子韋惠福當等敬送\n\n(main inscription) 乃神而聖姐豆香恒薦瀝源\n\n(outer jamb)沐恩陳昌世當拜題\n\nThe steps up to the porch, the porch flooring, the threshold block, and a step immediately inside the door were formed of well-polished granite ashlar slabs. The doors of the temple had originally been mounted in sockets cut into one of these granite slabs; the actual sockets being surrounded by decorative rosettes. The external and internal faces of the door jambs were decorated with simple but effective mouldings carved into the granite. Above the door, there was a band of white plaster immediately below", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 210158, "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": 129, "title": "RAS-1984", "content_text": "108\n\nJAMES HAYES\n\n“How they live I don't know for I seldom see any boats going in or out; but they all manage to look fat somehow.”\n\nCollinson goes on to describe Little Hong Kong. The village still stands at the head of the Wong Chuk Hang valley immediately west of the southern concourse of the Wong Nei Chung to Aberdeen Tunnel, although its few remaining old village houses are buried inside an area of squatter huts and squatter industries. He continued in the same letter,\n\n“The valley between Shuckpyewan and Hong Kong bay (called Hong Kong in the map) is the proper Hong Kong of the Island and is the largest and best cultivated and prettiest in the island. It is almost a dead flat and according to the people's account has 100 acres of these little fields in it, with the village on an artificial level at the head and a thick wood of evergreens around and behind it and steep rocky hills rising above the wood. Though as dirty as every Chinese place I have been in, it contains a piece of civilisation I did not expect in Hong Kong -- a village schoolmaster; who in his black cotton coat and white stockings is ridiculously like both in manner and appearance (if his tail was cut off) the same character in England. He has only nine scholars, but they are certainly the cleanest 9 of the 200 in the village and he teaches them arithmetic, by giving them so many characters to copy and learn by heart. The school room would have shocked Charley and from the number of drawings on the walls I should say ‘Boys will be boys.’ Even in China.”12\n\nCollinson concludes by commenting on the village itself and the wood clearly the fengshui wood behind it.\n\n“You will have some idea of the way they build villages in this part of China from this one, 70 houses of which are all packed on a space 100 yards by 70. The evergreens behind the town are most luxuriant and reminded me of the oak woods in Wicklow, and the tall bamboo would make a graceful ornament to any garden.’\n\n13\n\nAnother military officer was impressed with the villages and the", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210159, "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": 130, "title": "RAS-1984", "content_text": "109\n\nscenery of the same area. He wrote,\n\n\"In general, the south side of Hong Kong Island is far more picturesque and less bleak than the north. The villages we saw, unlike the mat-huts in the harbour, are exceedingly neat in appearance with blue tiled and white walled houses.\"14\n\nNonetheless, there were attractive places on the north and east too. A description taken from the English language Canton Press of January 1842 mentions the view of the whole valley and village of Wong Nei Chung obtained from a gap cut in a hill following the line of one of the new roads, and how the branch road to the east\n\n\"takes one to the village of 'Soo Kon Poo', at present a sequestered, well wooded and very pretty part of the island\"+15\n\na character it has not entirely lost even today!”\n\nThomas Allom's celebrated View of China, for which the text was prepared from various works by Revd. G.N. Wright, also pays tribute to the natural beauties of the island:\n\n\"The maximum length of the isle is about eight miles, its breadth seldom exceeding five; its mountains of trap-rock are conical, precipitous, and sterile in aspect, but the valleys that intervene are sheltered and fertile, and the genial climate that prevails gives luxuriance and productiveness to every spot, which, by its natural position, is susceptible of agricultural improvement.\"\n\nAnd in another place:\n\n\"Few areas so limited include so many scenes of sylvan beauty as the sunny island of Hong Kong. The country immediately behind Queen-town (sic) is peculiarly rich in romantic little glens, or in level tracts, adorned with masses of rock, in the fissures of which the noblest forest-trees have found sufficient soil for their support. These wood-crowned crags rise abruptly from wide-spread rice-grounds that closely encircle them; so", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210221, "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": 192, "title": "RAS-1984", "content_text": "171\n\nfarmers as to whereabouts in Deep Bay is best for spat collecting although some claimed certain areas were better than others. Spat was collected at the mouths of the rivers and streams discharging into the north-east of the Bay before 1908, but since then spatfall has occurred throughout the Bay (Bromhall, 1958). Most oyster-men now assume that it is relatively random, subject to fulfillment of basic biological criteria, and consequently tend to operate a number of beds scattered throughout the Bay so that they would not be caught in any particular year without at least some spat. In all probability the variations in tidal currents have a substantial influence on the location of spat fall.\n\nIn occasional years when towards harvest time the Deep Bay oysters are found to be insufficiently fat (random samples are opened to check), they are barged to Shajing for fattening. About one third of the Hong Kong oyster beds in Deep Bay are devoted to fattening.\n\nShajing is about 27 km up the Pearl River estuary from Deep Bay. Although it is a place which keeps recurring in any discussions of the oyster industry, it is only used as a fattening area during autumn and winter when the salinity is around 20 g/kg. In summer, when salinity drops to as low as 1 g/kg on occasions, no oysters are to be found at Shajing.\n\nOysters are shipped from many locations along the South China coast outside of the Pearl River estuary to Shajing for fattening. There are no data to support the claim made by most farmers that very fertile waters exist at Shajing, but the place does serve as an oyster holding centre. Oysters are shipped from Shajing to market; Lau Fau Shan in Hong Kong being the main export market. The ultimate origin of oyster imports into Hong Kong whether by the official or unofficial route is thus not easily determined.\n\nThe oyster species\n\nChinese oystermen recognise two major types of oyster. The first is called Bai Hao (白蚝) or white oyster, which is also known by its Chinese scientific name Zhang Mu Li which means long", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210222, "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": 193, "title": "RAS-1984", "content_text": "172\n\nR.A. BOWLER, D.S.C. YANG AND A.J.E. SMITH\n\noyster. This type is referred to in Chinese textbooks as C. gigas Thunberg. The second type is called Chi Hao (4) or red oyster, whose Chinese scientific name is Jin Jiang Mu Li, which translates as the riverine oyster. This type is identified as C. rivularis Gould in Chinese textbooks.\n\nThe oystermen's description of the two types is given below, supplemented with notes taken from a Chinese textbook (Nanhai Ocean Research Centre, 1978). This information is included here verbatim, to make it more generally available to English language users.\n\n\"White oysters have an elongated oval shape with length about 3 times the width. Colour is usually white or sometimes yellowish brown. There is a fairly large, brownish yellow horseshoe shaped adductor muscle scar. The white oyster is said to have a higher market value because its taste is superior to that of the red oyster; it also is reputed to take longer to reach market size.\n\n\"Red oysters have a more variable length to width ratio than the white type and the shell can be round, triangular, oval or elongated. There should be reddish brown or even grey, green or purple streaks on the shell. The scales or laminae which make up the shell are thin and brittle. The adductor muscle scar is of the same size as the white oyster but has an oval or kidney shape. Chinese oysterman reported that the market price was lower than the white oyster but that it reached market size one year earlier.”\n\nRecent work (Morris, 1985) suggests that there is no justification to consider that the \"C. rivularis type\" animals form a separate species. Gould originally described an oyster from the South China Sea as C. rivularis; the type specimen has not been examined since Gould's initial publication in 1861 and it appears that the specimen could have been C. pestigris. Despite these taxonomical points Morris accepts that further studies, to include soft tissue anatomy and perhaps electrophoresis of blood, may provide evidence that there is more than one oyster species involved in the commercial oyster industry.", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210246, "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": 217, "title": "RAS-1984", "content_text": "196\n\nY.H. CHEUNG, K.Y. TAI, S.W. TSAO AND L.B. THROWER\n\nitems of diet for the higher trophic levels include phytoplankton, periphyton, polychaetes (eg. Nereis) and miscellaneous other invertebrates such as chironomid larvae, crustacean larvae, copepods (eg. Tigriopus japonicus), amphipods and isopods. The percentage composition of the gut contents of a range of animals is given in Table 5.\n\nTable 4. Characteristics of the bacterial colonies isolated from surface of mangrove leaves (Kandelia candel) after various periods of immersion in kei wai\n\n \n Period of immersion (days)\n 8\n 14\n 21\n 43\n \n \n Character\n \n \n \n \n \n \n Gram stain (+)\n 40*\n 30\n 67\n 60\n \n \n Gram stain (-)\n 60\n 70\n 33\n 40\n \n \n Rod\n 80\n 90\n 100\n 100\n \n \n Coccus\n 20\n 10\n 0\n 0\n \n \n Pigment\n \n \n \n \n \n \n White\n 25\n 67\n 40\n 75\n \n \n Yellow\n 22\n Orange\n 0\n 0\n \n \n Pink\n 11\n Grey\n 0\n 0\n \n \n Transparent\n 0\n MooMoo\n 0\n 20\n \n \n \n \n 0\n 40\n \n \n \n Biochemical character\n \n \n \n \n \n \n Glucose fermentation\n 25\n \n \n \n \n \n Starch hydrolysis\n 50\n \n \n \n \n \n Proteolysis\n 25\n \n \n \n \n \n Lipid hydrolysis\n \n \n \n \n \n \n Cellulolysis\n KAKKA\n 64\n 55\n 36\n \n \n \n 20\n 75\n 63\n 50\n \n \n \n 73\n 80\n 82\n 88\n \n \n \n 30\n 30\n 70\n 22\n \n \n \n 075\n 44\n \n \n \n\n* Percentage of isolates possessing each character\n\nThe results show the importance of detritus of plant origin (plant fragments) in the diet of these animals. It was most important in the case of invertebrates where it accounted for 22-40% of the gut contents, but made up 30% of the gut content of striped mullet (Mugil cephalus). Moreover, other undefined detrital material (sediments and inorganic particles) also made up a large", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210249, "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": 220, "title": "RAS-1984", "content_text": "199\n\nf) Effect of Birds on Productivity\n\nOf the animals listed in trophic level IV, only the wild birds could influence the quantity of economically valuable produce becoming available. Birds have been seen fishing in the kei wai and, on several occasions, startled birds have dropped fish of economic size. Estimates were made for the amount of produce removed by 8 species of birds that have been observed in the kei wais, and the results are given in Table 6.\n\n \n Species\n Body wt. (kg.)\n Population size\n Period of occurrence (months)\n Annual Metabolic equivalent\n Daily rate/bird (kcal day-1)\n Population intake per bird (kcal year-1)\n Population intake (kcal)\n \n \n Yellow bittern\n 0.15\n 150\n 7.5\n 18.11\n 90.57\n 2,479,278\n \n \n Little green heron\n 0.185\n 50\n 2.5\n 21.17\n 105.86\n 969,980\n \n \n Grey heron\n 1.500\n 175\n 7.3\n 100.46\n 502.31\n 13,384,019\n \n \n Purple heron\n 0.900\n 20\n \n 69.70\n 343.49\n 752,245\n \n \n White-breasted waterhen\n 0.500\n 150\n 12\n 44.36\n 221.82\n 12,144,423\n \n \n Moorhen\n 0.400\n 75\n 12\n 37.58\n 187.88\n 5,143,342\n \n \n Spotted redshank\n 0.145\n 150\n 6\n 17.66\n 88.31\n 2,417,527\n \n \n Greenshank\n 0.180\n 20\n 7\n 20.74\n 103.72\n 454,314\n \n\nThus, the estimated energy intake by wild birds is approximately 3.77 × 107 kcal. per year. This can be converted to body weight of fish taken by using a value for energy per biomass; in the absence of reliable results for local fish we used a figure of 129 kcal per 100 gm of fish, which is the mean of values for herring, collared herring, haddock, sole and tuna. The corresponding biomass of fish taken by birds at Mai Po is therefore 30,800 kg. per year.\n\nThe total area of kei wai No. 7 is about 0.6% of the total area around Hau Hoi Wan (estimated at 16.7 km2) within which the birds might take fish; proportional removal of fish from kei wai No. 7 would be about 18.9 kg. of fishes per annum, which amounts to some 4.5% of the annual produce. This estimate takes no account of the fact that the birds' diets may include significant quantities of worms, amphipods and insects, and must therefore be considered as a maximum figure. Obviously the birds do not compete significantly with man for economic produce.", "txt_file_path": "txt/dfo323lmgvd/RAS-1984.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/5h73wh572", "rank": 0 }, { "id": 210483, "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": 90, "title": "RAS-1985", "content_text": "71\n\nusually ate in the after shelter or on the poop near the galley. Sleeping arrangements naturally varied a little from family to family according to numbers, ages and sexes. In general the most recently married couples slept in the after shelter. Hired men always slept in the forward shelter, or, in summer, on the open deck. It has to be remembered that purse-seiner fishing normally takes place at night. Young children and perhaps the very old may sleep right through, but the able-bodied sleep only in snatches and have to make up for it during the day. Junk owners and women normally do this on board, but numbers of young men, including most of the hired hands, can be seen any day stretched out on the floor of the temple or in one of the shops or other houses for several hours. The provision of day-time sleeping places for the night-time fishermen is thought of as one of the major advantages of building a house ashore. Shortage of sleep is endemic among purse-seiners in the main season; it is compensated somewhat by an ability to fall asleep anywhere, any time and in any position.\n\nSmall Long-Liners\n\nRather less beamy than the purse-seiners and lacking the wooden cabin amidships, the small long-liners can also easily be distinguished by the different gear they carry. Instead of kerosene lamps with dark blue or blue-green cylinders and huge glass globes like goldfish bowls, there are small rectangular flags on short bamboo sticks fluttering in the wind at the prow or in the shrouds. They are usually black, occasionally red or white, and act as markers when the lines are put down.\n\nKau Sai's small liners were of two types, known locally as sharp-nosed boats (tsim tau teng) and blunt-nosed boats (tai t’au t’eng) respectively. The former, with an average length of about 21' to 31' overall and a breadth of, say, 8' or 9', is normally the larger of the two, Kau Sai's handliners were essentially similar in hold and deck layout to the blunt nosed boats.\n\nTwo major differences between the use of the holds on the larger of the two types of small long-liner and the purse-seiners illustrate their different kinds of catch and ways of living. Purse-\n\nPage 90\n\nPage 91", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210581, "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": 188, "title": "RAS-1985", "content_text": "169\n\nthe outside as possible, and the first government is a pair of wadded for winter trousers, called k'u's, then a skirt lapped over back and front and pleated on the sides. Then a wadded or fur-lined Ningpo jacket, and over all, a qua-tsi or outer garment, which somewhat resembles a skirt. And of course Chinese shoes, embroidered on the toes. I will enclose a picture which will show you a little how I look.\n\nWould you mind passing this letter on to Miss Amy, as my time for letter writing is very limited indeed, and I do not know when I can get her letter written.\n\nToday is Chinese New Year and a general holiday. The Chinese women have been coming all day to call, as they understand they can go through the house today, and it is such a treat to them to see how the foreigner lives, and to see the foreign things. Our white beds are an endless source of comment and wonder, and they will not walk on the rugs which are in some of the rooms, but walk around them. Our simple comforts are the essence of elegance to them. Poor dear souls, and so few of them know that Jesus loves them.\n\nI am also enclosing for your little girls the first verse and chorus of \"Jesus loves me\" in Chinese. And on a separate paper you will find the key to it. It begins at the right-hand corner and reads right down the page. The little space in the centre indicates the lines of the verses and forms the poetry. My teacher wrote it for me and I hope it will interest your little ones to pray for the little children in China.\n\nI wish I could give you a glimpse of things as they are here. We are two days and two nights' journey from Shanghai. And when we left Shanghai our life as China women began. We came by steamer to Chinkiang, then up the canal in a native boat. I wondered why we had to have an older missionary with us when we started up the canal, because there were four of us, new ones, and we had a trusty coolie, but before we arrived at our destination I was so thankful to have someone that could speak Chinese. At one of the Chinese custom stations because we did not show ourselves we were accused of smuggling salt, and Miss", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210585, "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": 192, "title": "RAS-1985", "content_text": "173\n\ncrows come into the city to roost, as it is warmer than their summer estates.\n\nThey are really Chinese crows for they quarrel a great deal and like to live huddled together. I have seen hundreds sleeping in one tree and they make little villages at nesting time. Several times have I seen as many as eight nests in one tree and it's rarely you see just one. They are great thieves too and carry away a great many eggs. Any one keeping chickens has to watch closely for the eggs for the crow is cute enough to hear the hen cackle and immediately flies down and off with the egg. I have seen a crow sit for a long time watching one of our hens in the nest just waiting his chance, and another time he got it but as he flew it fell and then he sat a long time on the wall debating how it happened. Perhaps he thought of the rhyme \"All the king's horses and all the king's men could never put Humpty-dumpty together again.\"\n\nI still have bats; fear of them is a thing of the past. They live somewhere in the peaks of the roof. I had to have the roof mended not long ago for every rain saw me placing basins and pails around. And the roof mender nearly landed through twice, much to my consternation. I had quite a roof garden of blooming fungi, but he swept it all away. I don't know what it is, whether it's fungus or cactus, but it grows on roofs and walls and has a very pretty white flower, very waxy looking.\n\nMy house is separated from the two-story house by a little garden which I told you before. In the picture I haven't put anything in the garden, but in front of the right-hand window is a grape arbor and vines, in front of the arbor is an old pomegranate tree. The width of the garden is all that belongs to us that way, but our compound is long from the front to the back. If you would be interested in a plan of the compound I can send you a rough one on request.\n\nWe have many unfriendly neighbors in the back lane and Mr. Malcolm is trying to do something for them, so every day just about the time they are eating their food we three stand at the", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210588, "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": 195, "title": "RAS-1985", "content_text": "176 \n\nWEI PEH T'I \n\nFeb. 17 1904 \n\nChina Inland Mission \n\nTaiho via Wuhu, China \n\nMy dear Louese: \n\nThank you very much for the beautiful calendar. It is most acceptable and I do thank you for the kind thought of me. I have been amusing myself above, trying to picture for you the pig-tails I have to look at very many mornings at Chinese prayers. A good part of the time the two Evangelists are out at work in the surrounding districts, but the other four are there, and most always, my teacher who has a very nice tail indeed. The caps are only worn in the winter and have a red button on the top. Sometimes the barber comes and he is in mourning so he wears a white button and a white cord is braided into his hair and his shoes and white. At the funeral he would wear a white gown and a white kind of labor's cap, or a piece of homespun muslin around his head. \n\nWe had a little girl here visiting us sometime ago because her mother had just died and she looked something like this, and she wears the white trousers and white on her head for some months, but the white shoes a year or more. A few scratches of my pen and you have a little idea but I am no \"artist\". \n\nThis has been a busy day, but nothing like yesterday. It is Chinese New Year and the people began coming before we had finished our breakfast, 7.30, and they kept it up all day. Some come to pay their respects and some say they do too, but it's more to get the tea and sweets which we provide. We began by giving each one cakes, nuts and sweets and tea, but the people came in such crowds and the things disappeared so rapidly we had to dwindle the giving down till it was tea and nothing more. Mrs. Malcolm has been better able to preach to them today, for there have not been so many and consequently more ready to stay awhile. Yesterday at one time we each had a room full and both talked at once. At this time the \n\nPage 195\n\nPage 196", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210774, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 125, "title": "RAS-1986", "content_text": "108\n\nNICHOLAS TAPP\n\nthemselves as members of a single group; dispersed sections of single minority groups who were either subsumed under the same term but exhibited great cultural differences, or had been endowed with different appellations under which they registered; assimilated sections of national minorities who continued to be recognised by their original names; and originally Han groups who had become recognised, or recognised themselves, as distinctive ethnic groups (Fei 1980).\n\nOut of some 400 names of these groups submitted for recognition by 1953 (nearly three quarters of which came from Yunnan), so far only 55 have been officially designated as ‘national minorities'. This leaves some curious anomalies. Under the Yi, for example, are linguistically classed the distinct nationalities of the Hani, Samei, Sani, Lahu, Lisu and others, resulting in the formation of an overarching ‘Yi' identity over and above individual ethnic affiliations. The officially designated ‘Miao' of Hainan Island (and who also identify themselves as 'Miao') speak a language which is clearly Yao in affiliation (although the Miao and Yao languages are distantly related). A number of Hmong speakers have identified themselves to me as 'Bai Miao' (White Miao), although clearly speaking a dialect of Hmong Njua (Green Miao), which ought therefore to be classified as ‘Qing Miao' (Green Miao). Officially designated ‘Qing Miao' have moreover identified themselves to me as ‘Hmong She', a group which is becoming assimilated to the larger category of Qing Miao, and has no official recognition. Meanwhile the group whom the Chinese know as (ta or xiao) ‘Hua Miao' (Flowery Miao), are classed as Miao along with the Bai and Qing Miao, although they identify themselves as 'A Hmo' rather than \"Hmong' which is the term of self-identification for both Bai and Qing Miao.3\n\nHere, although the Miao languages are certainly related, the official designation of ‘Miao' is in contradiction to local ethnic identifications, with many Bai and Qing Miao denying that the 'Hua Miao' are 'Miao' at all. This is doubly paradoxical, since 'Miao' is a Chinese term originally and still resented by both Hmong and A Hmo, although such resentment may be mitigated in individual circumstances by occasional perceived political advantages: there are cases of Han fathers claiming minority status", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210780, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 131, "title": "RAS-1986", "content_text": "114\n\nNICHOLAS TAPP\n\nHsieh, Jiann. ‘China's Nationalities Policy: Its Development and Problems': Anthropos 81, 1-20, 1986.\n\nLemoine, J. ‘Ethnologues en Chine': Diogene 133, 82-112, 1986.\n\nMao Tse-tung. The Selected Works of Mao Tse-tung, Peoples' Press, Beijing 1966).\n\nMoseley, E. The Consolidation of the South China Frontier, Univ. California Press, Berkeley 1973.\n\nTapp, N. \"The Relevance of Telephone Directories to a Lineage-based Society: A Consideration of Some Messianic Myths among the Hmong'. Journal of the Siam Society, 70, 1982,\n\nCategories of Change and Continuity among the White Hmong, Unpub. Ph.D. thesis, Univ. London 1985.\n\n'The Impact of Missionary Christianity upon Marginalised Ethnic Minorities: the case of the Hmong'; paper presented to the 32nd International Congress for Asian and North African Studies, Hamburg, August 25-30, 1986.\n\nWiens, H. Han Chinese Expansion in Southern China (Shoe-String Press, New York 1967),\n\nWinnington, A. The Slaves of the Cool Mountains: The ancient social conditions and changes now in progress on the remote South-Western borders of China (Lawrence and Wishart, London 1959).", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210812, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 163, "title": "RAS-1986", "content_text": "146 \n\nCARL SMITH \n\ninvited all the important people and white men in Malacca, \n\n+ + \n\nう \n\nto a gathering at six o'clock in the morning. Assembling there they buried their contributions of money, altogether $70 or $80, in a hole scooped out in a stone below the door. Then they all raised the door into position and Mr. Milne, coming forward and striking it with his hand, declared that the place was the Anglo-Chinese College.\" \n\nAbdullah must have been at the edge of the crowd unable to see clearly what was put into the hole in the foundation stone. Seventy or eighty dollars would not likely have been buried. What probably was buried was a few token coins which were often placed in foundation stones. \n\nA-FA: SEEDS OF THE TAIPING REBELLION \n\nThe first full-time Chinese student of the Anglo-Chinese College at Malacca was Liang A-fa. There is no evidence that he was a particularly brilliant scholar, but the college was always proud to claim him as a former student. \n\nHe was a native of Ko Ming District in the province of Kwangtung. His previous education had consisted of a few years at his village school. He began his education late, at the age of 11, and when he was 15 he left the village to learn a trade in the city of Canton as village schools usually provided only a rudimentary education. If one had hopes of being a scholar, attendance at an advanced academy or instruction by a private tutor was the usual procedure. \n\nLiang A-fa, in spite of the few years of study when an adult at the Anglo-Chinese College, never developed a proper classical style of writing. This, however, did not discourage him from composing and printing Christian tracts. Sometimes he would have a scholar revise them to make them more literary. \n\nAfter learning the block cutting trade in Canton, he was engaged by one of Rev. Dr. Robert Morrison's assistants to carve blocks for the printing of a Chinese translation of the New Testament. Such work for foreigners was not looked on with favour by Chinese", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210818, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 169, "title": "RAS-1986", "content_text": "152\n\nCARL SMITH\n\nDutch parentage from Malacca, who soon became dissatisfied and left for a more adventurous life at sea; J.H. Moore, born in Macau, who left after a few years, married a beautiful 15-year-old girl from Malacca and then took up newspaper editing and some unprofitable business ventures at Malacca and Singapore; and a student from overseas, William Hunter, an American.\n\nHunter's reminiscences of his days at Malacca indicate he enjoyed them. He studied hard, for it is no easy task for a foreigner to acquire competency in written and spoken Chinese. He enjoyed the companionship of J.H. Moore. When not studying they took long walks, explored the countryside, observed the ways of the people, joined in the excitement of local festivals and shared in the homely life of the missionary staff of the college.\n\nHe studied at the college for 18 months. He had arrived a boy of 12, he left a confident young man of 14. He returned to Canton where he continued studying under the direction of the Rev. Robert Morrison, but he also began learning the business of the counting house and godown. The firm to which he was apprenticed went into liquidation and Hunter returned to New York. But the \"China bug\" had bitten him, and when an opportunity came to return to China in 1830 under the patronage of Russell and Company, he eagerly accepted it.\n\nThis firm had a long history in China trade. Its roots go back to 1789; it took on the name Russell and Co in 1824. It was the largest of the American firms operating in China. It finally failed in 1891, though some members of the firm reorganised in Hongkong as Shewan, Tomes and Co. The latter is still operating in Hongkong.\n\nOne gathers from his reminiscences and references to him by others that he was a pleasant, agreeable, but not an aggressively ambitious person.\n\nWhen Hunter was visiting one of his former business associates in England, a young son of the family met him. Later he described Mr. Hunter as \"a handsome, courteous man with a brown face and white moustache, like a fine type of Anglo-Indian, and speaking Chinese for our amusement with so soft a voice that I have often", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210871, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 222, "title": "RAS-1986", "content_text": "205\n\n\"There were, of course, the usual crowd common to native processions present. Following those on foot came 100 riders in official robes, two abreast, followed by a detachment of native troops from the camp near the Arsenal, provided by the colonel, who was a friend of the deceased gentleman. Then came Chinese musicians and the town band, and then what is not often seen except in funerals of the highest officials, bands of Buddhist nuns and bonzes as well as Taoist priests.\n\n\"After them came the chief mourners in sackcloth, while surrounded by a white panoply, screened from the gaze of the crowd, walked the sole surviving son of the deceased. Then came the coffin on a red bier with a dragon's head in gold and red, and after it some 200 chairs containing the female friends and relatives of the family and over 80 carriages.”\n\nOur story of Tong Mow-chee, alias A-chick, has taken us far from the lad of 11 taken by his father to meet his future schoolmaster, the Rev. S.R. Brown in 1839, but his position of wealth, influence and honour had its foundations in the schoolrooms of Macau and Hongkong.\n\nFROM A HONGKONG CLASSROOM TO ALTAR OF HEAVEN\n\nClosely associated with the Rev. Dr. Legge throughout his life in Hongkong was Ho A-sun, or, as he was also known, Ho Ye-tong. Actually they had first met when Mr. Legge first arrived in Malacca. By trade Ho A-sun was a book block-cutter. He was one of some half dozen people Dr. Robert Morrison had sent from Canton to work at the Ultra-Ganges Press the London Missionary Society established in Malacca.\n\nIt was at a time when the Chinese authorities were strictly enforcing the prohibition against Chinese being employed by foreigners at Canton. Only those who had been granted special permission were allowed to work for the foreign traders. For this reason the printing of Morrison's translation of the Bible in Chinese at Canton could only be done secretly and at some risk to the Chinese printers.", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210873, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 224, "title": "RAS-1986", "content_text": "207\n\nwife. He began his career as a teacher of English in Government Chinese schools. After two years, he was appointed an interpreter in the Police Magistrate's office. His brother-in-law, Ng Mun-sow, was already in the office and when he was dismissed, A-lloy stepped up into his position.\n\nHe left Hongkong Government service in 1867 and accepted a position under the Viceroy of Kwangtung.\n\nHe was to be in charge of an opium tax collecting office in Hongkong for the Chinese Government. Much opposition to this was voiced in the English language press, and A-lloy was attacked as a tool used to subvert British authority in Hongkong.\n\nHe then left Hongkong to become legal adviser on foreign affairs to the Governor of Fukien. He had received no formal legal training, but his years as interpreter in the courts of Hongkong gave him, as a newspaper account mentioned, “a surprisingly intimate knowledge of the forms and routines of our country.”\n\nHis activities in Fukien roused the indignation of the Hongkong papers. One of them characterised him as \"this peripatetic conglomeration of legal imposture and contemptible impudence.\"\n\n**\n\nWhatever his reputation in Hongkong, in China it had been enhanced by his acquiring, either by purchase or conferment, the degree entitling him to wear a white button on his hat.\n\nIn 1879 a change of policy in the Fukien provincial government resulted in the dismissal of most of their English-speaking Chinese employees, Ho Shun-chee, as A-lloy was then calling himself, left and joined the Chinese diplomatic mission to the United States. The Ambassador, Chen Lan-pin, was a Canton man and had recruited most of his staff from the Canton-Hongkong area. Ho Shun-chee served as interpreter.\n\nIn 1880 he passed through London. He took the opportunity to send a note to Dr. Legge, saying: \"Shortly before leaving Hongkong for America to join the Chinese Embassy under His Excellency...", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210878, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 229, "title": "RAS-1986", "content_text": "212\n\n► - + CARL SMITH A notice of a different stamp from the August 14, 1855 issue of The Age is quoted in Geoffrey Serle's history of the colony of Victoria. It states that some 3,000 Chinese converts were present. \"The Chairman expressed his deep regret at the prevailing wickedness of the Colony. Popery ... was rampant (loud cheers). Puseyism was worse (hear, hear) and he should like to thrust the chopsticks of faith into the heart of tractarianism at once (applause). (The Government has done nothing for) the Anglo-Australio-Asiatico evangelical movement . . . A hymn, expressive of pity for all unconverted Chinamen, and the extremist doubt as to their ultimate destiny (was sung).” Serle pointedly remarks: \"Someone's leg was being pulled.\"\n\nIn spite of ridicule in the papers, opposition from the white miners and indifference among the Chinese, the Rev. Mr. Young and his assistants began their work. After three months, Mr. Young reported they had been round to the different camps of Chinese. \"We have visited them in their tents, at their diggings and have on Sabbath days convened them in places of worship.\"\n\nThe results were not as spectacular and inspiring as the initial enthusiasm which launched the mission. However, missionaries sometimes have a dogged persistence even though results are meagre.\n\nAfter a year, Ho A-low wrote to Dr. Legge asking him to send a former student, Leung A-to, to join the work at Castlemaine. Armed with a letter of introduction to the ecumenically constituted committee in Melbourne, A-to set off for Australia. Here he worked at Castlemaine until 1862. During that time there were some 20 converts.\n\nIn 1859, Chu A-luk, who had accompanied Ho A-low in 1855, returned to Hongkong. A-low had already severed his connection with the Castlemaine mission in 1856, but continued to live in Australia. I have no information regarding his future career, but he seems not to have returned to Hongkong. His brother Ho A-mei, who joined him in 1858, although not so", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210879, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 230, "title": "RAS-1986", "content_text": "213\n\npious, became more prominent.\n\nPIONEER BEHIND THE MINING TRAIL TO NEW ZEALAND\n\nThe career of Ho A-mei, the younger brother of Ho A-low, is of particular interest because he was an innovator. He introduced the first group of Chinese miners into New Zealand goldfields. He opened up lead, tin and silver mines in Kwangtung province. He was a principal in organising a company to build a telegraph line between Canton and Hongkong. He initiated a proposal to organise a waterworks company at Canton. He was the first president of a Hongkong Chinese Chamber of Commerce. I shall be writing about these and other aspects of his career in this and future articles.\n\nAfter leaving Dr. Legge's school he left Hongkong in 1858 to join his brother in Australia. Here he acquired enough capital to embark on a project to introduce Chinese labour to the goldfields of New Zealand. The details of his effort are set forth in a letter he sent in 1871 to the Otago Daily News Times in New Zealand.\n\nHe begins with an estimate of himself and his intentions. \"Sometime in the month of November 1865, being an energetic and enterprising man, blessed with the health and hopefulness of youth, and more especially animated by a spirit of speculation, I started from Melbourne for your city (Dunedin)... My object was for obtaining reliable information, and making necessary preparation previous to the introduction of Chinese labour into your goldfields, but being not a miner myself, my view therefore was to first secure the introduction of labour; then, with a hope to reap the benefit by having the full command of provisioning business, should the scheme prove a success.\n\nA-mei gives the impression that he alone was responsible for initiating the project. The account of the coming of Chinese to New Zealand given in Charles Price's book, The Great White Walls are Built, states that he had been invited to Dunedin by the Otago Provincial Council and the Dunedin Chamber of Commerce.", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210919, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 270, "title": "RAS-1986", "content_text": "nese affairs and opinion in Hongkong, Ho A-mei was eminently more qualified to represent the Chinese, but other factors handi-capped him as a candidate for a seat on the Legislative Council.\n\nWHEN A BARRISTER GAMBLES ON ELOQUENCE\n\nThe deputation of prominent Chinese which waited on the Acting Governor in January 1883 had several important matters to present to him. These were the increase in gambling and illegal brothels and the congestion and nuisance created by hawkers.\n\nDr. Ho Kai, who had recently returned to Hongkong after completing his studies abroad, was the spokesman for the group. He had brought with him a reputation as a brilliant and learned man. His training as a barrister provided the skill to set forth problems in an eloquent and persuasive fashion.\n\nAs to eloquence, Dr. Ho Kai brilliantly displayed it in his maiden speech as a public figure in Hongkong. But as for adequately presenting the views of the Chinese community, some felt he had dismally failed. Ho A-mei was one of his severest critics.\n\nNot long before the deputation made its formal visit, a petition bearing the chops and signatures of more than 1,000 Chinese shops, hongs and individuals had been submitted to the Registrar-General for transmission to the Governor. This widely signed petition dealt with the increase in gambling and was an appeal for action by Government to suppress the evil.\n\nThe greater part of Dr. Ho Kai's speech dealt with this problem. In his remarks he set forth the manner gambling was carried on in Hongkong.\n\nThere were three popular ways to gamble, tse-fa, pak-kop piu (white pigeon ticket) and fan-tan. The first two are a form of lottery. In 1883 all of these were controlled by a number of gambling societies.\n\nOne of the difficulties in the suppression of the activities of these societies was the wording of the Gambling Ordinance. It\n\nPage 270\nPage 271", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210935, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 285, "title": "RAS-1986", "content_text": "268\n\nChau Li-ping's house, held on one, and possibly, two floors. Again, I did not ask the number of tables, but the place was packed. I saw no sign of entertainment in the restaurant but there was a large stage on the western waterfront. There was a capacity crowd there, and it was very difficult to squeeze through to another performance further on. The loud-speakers were good, and very loud, and the performance was a traditional Cantonese opera in high-quality costume. The show had cost the organizers $1,600 for two days. Further along, the Chung Hing Street (#26) association's stage was much duller by comparison, though traditional. The stage costumes and loud-speaker system were of poorer quality but I understood that this two-day show had cost only a little less, at $1,400.\n\nWe then visited the Chiu Chow Association ($45ƒ€) in its new (1969) premises. The place was packed, and we were on the third and top floor where there is an altar with spaces for memorial tablets. We ate again, and an auction of lanterns and other items was in progress during the forty or more minutes that we spent there. There was apparently no entertainment or stage performance, but the Wai Chiu Association (€), which is allied with this much newer association, was giving a Cantonese opera performance at the recreation ground at the Pak Tai temple. An outside altar had been set up for the Pak Tai god, at which kau pao2 were being handed in and donations registered.\n\nBesides the Chung Hing Street festivities, some of the other street associations were also celebrating the day. The Pak She Street (ii) and San Hing Street (#) Associations' premises were gaily decorated and lit up, and an altar and kau pao were seen in the San Hing Street premises. I did not have time to look closely into the Pak She office.\n\nThe Tai San Street (#) people have no premises and had no stage performances, but they had erected their usual lo tang pang (M) to which the small carrying image (17) of Hung Shing (#) from the nearby temple had been brought. This matshed is of particular interest. Inside is a red and white scroll with couplet dated Hsien Feng Z year (1859-1960) written by Cheung Yuk-tong (3FF) who, as we know from other inscrip-\n\nPage 285\n\nPage 286", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210937, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1986", "page_number": 287, "title": "RAS-1986", "content_text": "270\n\nChinese Customs and Festivals, pp. 133-138, published by Kelly and Walsh, Shanghai in 1927 but reprinted recently by O.U.P. Hong Kong.\n\n2\n\nI did not have the characters for this term in 1971 and recent attempts to obtain them, and to get an explanation, were met with mystified looks from persons who came with me in the visits. Rather than delete, or guess, I leave as is.\n\nEnd note: This was the last but one occasion on which separate shows were held by associations. The present leaders have told me recently that, beginning in 1973, a centrally organized show, provided through the Rural Committee which is also responsible for fund-raising, has been presented instead.\n\nVISIT TO THE MITSUKOSHI DEPARTMENT STORE,\n\nMUROMACHI, TOKYO, JAPAN, JUNE 1986\n\nThe highlight of our recent four-day visit to Tokyo (seeing my daughter Suki and my wife Mabel's resounding success with buying clothes apart) was undoubtedly our morning walk from Marunouchi Hotel to Mitsukoshi Department Store and being there in time for the opening ceremony. Unlike the short walk to the old and rather grimy Tokyo (Central) Station, the walk to the Tokyu and Mitsukoshi department stores in the Nihombashi/Muromachi districts is mostly along the broad Eitai-dori Avenue which is lined with banks and business houses on either side. The buildings are large and impressive, and many have been planted out completely at front and side with trees and shrubs. At this time of year some azaleas are still in flower in Tokyo, and the bushes are pruned low and shaped in interesting ways.\n\nWe arrived at Mitsukoshi before opening time at 10 a.m. We thought we were going to a branch of the main store, and therefore were not surprised to find a relatively small building. However, behind it, separated by a narrow street, was the main building, built in the 1920s or even before, and from its grandeur and solidity reminiscent of B. Altmann, Saks and similar large department stores on Fifth Avenue in New York City. The gold logo, a flower on which is superimposed the Yuet (@) character, was placed on the building and on the house flags, also in gold, that hung from it at intervals. As we waited at the main entrance, chauffeur-driven limousines arrived to line up beside the already parked vehicles of leading executives. Inside, two trim, smart-looking girls in stylish grey-white uniforms with elegant hats to match waited at a", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210988, "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": 50, "title": "RAS-1987", "content_text": "in much broader terms, a crisis about France itself and not only its intellectuals, it is an ideological dilemma about the validity of our privileged position in the world of today. And at both levels, China is still part of our intellectual horizon.\n\nHow should intellectuals stand in relation to politics? Should they be involved? The prevailing trend in today's France is almost total rejection of the intellectuel engagé figure, of the politically committed intellectual in the tradition of Voltaire and Hugo, of Emile Zola, Romain Rolland and Jean-Paul Sartre. Here China has certainly played an indirect yet influential role; for the simplistic excesses of the pro-Maoist rhetoric of yesterday and the bitter, almost overnight realisation that the Maoist mirage was just a mirage, greatly contributed to the discredit of the intellectuel engagé. Ironically enough, the same ex-radicals who are presently disavowing their Maoist past have not altogether given up their incorrigible tendency to look abroad for an ideal society. The New Philosophers have turned far away from China to a completely new direction, namely the United States and Reaganism. This is the New Libertarian Right, campaigning in France for economic deregulation and military solidarity with Washington.\n\nAnother critical question for present-day French intellectuals deals with their own position in society at large. With the present-day tendency towards elitist professionalisation of academics, doctors, architects and engineers, the ‘barefoot doctor' of the Maoist era appears more and more remote. But did the barefoot doctor just represent a Utopian dream, a Rousseauistic image? Interestingly enough, in many developing countries of Asia and Africa, people who probably never read a line of Mao Zedong in their lives commonly refer to ‘barefoot architects', more familiar with local building materials than with reinforced concrete, and more concerned with the needs of the ordinary people than with the tastes of high-ranking business executives in their luxury hotels.\n\nMore generally, the relevance of the Western model of development for most African, Asian, South American and also Pacific countries is vigorously debated today among French and other Western intellectuals, and this brings us back to China. How to balance heavily centralised technologies, \"white elephants' such as", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 210994, "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": 56, "title": "RAS-1987", "content_text": "31\n\n- fort was built at the head of the beach.' Its strategic, administrative and economic position remained relatively insignificant until the British occupied Hong Kong Island in 1841. In 1843, after the ratification of the Treaty of Nanking, the hsün-chien (Assistant Magistrate) of the Hsin-an county, with administrative responsibilities for 491 villages, was transferred there.2 Also transferred there was the Commodore of Ta-p'eng, the chief military officer of the county, and the garrison was increased to 150.3\n\nIt soon became apparent that these measures were not enough. In 1846, Ch'i-ying, the Governor-General of Kwangtung and Kwangsi, further memorialized the imperial court pointing out the exposed position of the site, and suggested constructing a “walled-city” (tsai-ch'eng) mounted with cannon. He also proposed building offices and barracks, not only to provide accommodations for the civil and military personnel who had hitherto been billeted in private homes, but also facilities for drilling. Such measures, he felt, would have a “constraining effect” on the barbarian base in Hong Kong, and would greatly strengthen the coastal defence of the area.\n\nThe wall was completed in 1847, and the “Kowloon Walled City\" came into being.\n\nReports on the dimensions of the wall varied. As described by James Stewart Lockhart, who reconnoitred the newly leased territory in 1898, it formed a rough parallelogram measuring 700 ft. by 400 ft., enclosing an area of 6.5 acres. It was built of granite ashlar facing, 15 ft. in width at the top, and averaged 13 ft. in height. There were six watch towers and four gateways, with doors of wood lined with iron sheeting. Officially the main gate was the South Gate over which the four characters “Chiu-lung tsai-ch'eng” (Kowloon Walled City) were engraved, but it seems that the East Gate, which opened onto the market place, saw the most traffic. The parapet had 119 embrasures and an unknown number of cannon were mounted. At a later date, the wall was extended from the northern corners up the hill behind, forming the apex of a triangle at the top. The knoll, known both as White Crane Hill and Twin Phoenix Hill, had a number of romantic legends associated with it.4 With large boulders perched precariously on its slopes,", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211040, "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": 101, "title": "RAS-1987", "content_text": "76\n\nwith records of the \"autobiography” of the Taoist saint Huang Chuping, the figure worshipped by many thousands of devotees in Hong Kong as \"Wong Tai Sin.\" This autobiography has been reprinted in official publications of the Sese Yuan, and reads as follows (using the Sese Yuan's translation):\n\nAs a young shepherd boy, I spent my early childhood at Kim Hwa [Jinhua] Mountain located at the north of Kim Hwa City in Chekiang [Zhejiang] Province. The mountain was said to have derived its name from Venus and Mou Nui Constellation (Wunüxing) both of which were directly overhead. Orientated at the north of Kim Hwa Mountain was the Hill of Red Pines where I took abode. This hill, densely forested and often hidden in clouds and fog, was seldom frequented by outsiders. Among thick natural vegetations and interlocking peaks there was a deep ravine named Kim Hwa, one of the thirty-six caves of the similar geological structures in the neighbouring district.\n\nMy childhood was marred by poverty and hunger, compelling me to start earning my daily bread as a shepherd boy at the age of eight. At fifteen I was fortunate enough to have been blessed by a fairy who led me to a stone cave where I learned the art of refining cinnabar nine times into an immortal drug. For forty years in succession, I lived in this seclusion from the rest of the world until my brother broke this isolation. His early efforts were at first futile. However, through the guidance of a Taoist fortune-teller, he located me. My brother queried me of the whereabouts of the sheep under my custody. To this I replied that they could be traced in the east of the Kim Hwa Mountain. He was surprised, on arrival, to find nothing but heaps of white boulders which quickly transformed into sheep at my call. Fascinated by this impressive show of mine, my brother also took steps to learn to become an immortal.\n\nOriginally, I was named Wong Cho-ping (Huang Chuping), a subject of the Tsun [Jin] Dynasty and a", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211041, "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": 102, "title": "RAS-1987", "content_text": "77\n\nnative of Tak Kai [Danxi] District. The derivation of my name as Red Pine Fairy was due to my living in seclusion in Red Pine Hill. To differentiate myself from the Red Pine Fairy who was in close company with Chang Liang [Zhang Liang], I wrote this autobiography. (Sese Yuan, 1971;3)\n\nThis autobiography is thought by some current members of the Sese Yuan to have been received from the god by the way of the fuji divination procedure, but actually it seems to have been drawn from the story related in the fourth century work titled Shenxian Zhuan (Biography of immortals). This work contains brief descriptions of the lives of eighty-four Taoist hermits and seekers of immortality. The passage on Huang Chuping is as follows:\n\nHuang Chuping came from Danxi. When he was 15 his family had him tend sheep. A Taoist seeing that he was good-natured and conscientious took him to a stone cave in the Jinhua Mountain. For forty odd years he stayed there without thinking of his family. His elder brother Chuqi searched for him for many years in the mountains but without success. Once in a marketplace he saw a Taoist. Chuqi beckoned him and asked \"My brother Chuping who was sent out to tend sheep has not been seen for more than forty years. I don't know where he is or whether he is dead or alive. Would you please find out by means of divination?” The Taoist said, \"On the Jinhua Mountain there is a young shepherd by the name of Huang Chuping. Doubtless he is your brother.\" When he heard this, Chuqi followed the Taoist in search of his younger brother. He found him. The brothers told each other of what had happened during all these years. Chuqi then asked his brother where the sheep were. \"Not far from here on the eastern side of the mountain,” Chuping answered. Chuqi went over there and looked for them. He didn't see them. He only saw white stones. He went back and said to Chuping, \"There are no sheep on the eastern side of the mountain,” Chuping said, “The sheep are", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211043, "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": 104, "title": "RAS-1987", "content_text": "79\n\nty] there are those who occasionally meet him in the forest. Not long ago there was somebody who traveled through Luofu and had to stay at night among the rocks. He then saw a man without clothes covered only with long hair. Thinking it must be a saint he approached him, saluted twice and asked about the way [Tao]. The man didn't even bother to look at him. He laughed with a sound that shook the trees and answered by chanting the verses: \"When the clouds arrive the hundred thousand mountains move. When the clouds retire the heaven is of but one colour, I repeatedly burst into long laughters. About the deserted mountain, the autumn moon turns white.” It was Yeren.\n\nThe key fact about Yeren in this account is that unlike Ge Hong and his wife, who ascended to heaven after ingesting the cinnabar, Huang Yeren somehow failed to achieve this, even with the cinnabar pill left behind for him by Ge Hong. In one version of this story which we heard at Mt. Luofu, there had been only half a pill left, and this accounted for his failure to levitate. (Perhaps this version is designed to deflect the implication that even with a whole pill of cinnabar, Yeren was not sincere enough or worthy enough, and hence could not levitate). We also heard a version of the story in which Yeren was late for the ascension because he was drunk (a version indignantly denied by others in a later conversation).\" In any case, Yeren became immortal but was stuck for some centuries on earth. He seems to have spent his time wandering in the hills, and engaging in the kind of behaviour which gained him the reputation of “the wild man.\" There are no biographical details available which might identify Yeren as an actual historical figure, although it is quite plausible to suppose that at least some Taoist hermits in the Mt. Luofu area were recluses, seldom seen, whose odd behaviour could have contributed to the development of a myth similar to that of Yeren, the wild man.\" In any case, this figure eventually was credited with several healings.\n\n16\n\nIn appears that there was a second historical Huang who became a Taoist hermit at Luofu about 500 years after the time of the", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211051, "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": 112, "title": "RAS-1987", "content_text": "87\n\nNOTES\n\n“Wong Tai Sin” is the most common transliteration in Hong Kong of the god's name. The pinyin transliteration is Huang Daxian. For Chinese names with a conventional Hong Kong transliteration which differs from the pinyin form, we will begin with the pinyin forms followed by the Hong Kong forms within brackets. For names and places in China, and for subsequent references to Chinese names and terms used in Hong Kong (except for place names such as Hong Kong and Kowloon), only pinyin system will be used.\n\nOn the reasons for the growth in popularity of Huang Daxian in Hong Kong, especially since the late 1940's, see Graeme Lang, and Lars Ragvald, “Upward mobility of a refugee god: Hong Kong's Huang Daxian,\" The Stockholm Journal of East Asian Studies. Vol, 1, 1988. We have called Huang Daxian the “refugee god” both because his cult was imported into Hong Kong early in this century during a period of persecution of traditional religion in China, and also because the god's success can be attributed in part to the refugees who flooded into the area around the temple in the late 1940's. Key decisions made by the management of the temple were also very important.\n\nOur discoveries regarding the ruined temples to Huang Daxian in Guangdong, and a second visit to these sites in 1987, will be reported in a forthcoming article.\n\nThere are undoubtedly many intriguing stories about Huang Daxian which could be collected by researchers in Guangdong province. For instance, one story connecting Huang Daxian to legends about the founding of Guangzhou was related to the first author by the manager of a local company near Guangzhou, who as a child had played in an old Huang Daxian temple in the Fangcun area (on which, see the first author's forthcoming paper). According to this story, Huang Chuping of the Jin dynasty had found the way (Tao) and become a saint at Mt. Luofu. He then, it is said, shouted at five pieces of hard rock turning them into five fairy-sheep and also ordered five fairies dressed in red, yellow, blue, white and black respectively to drive the sheep. This unlikely flock descended in the midst of Guangzhou. Huang Daxian then chanted, \"I wish that Guangzhou from now on shall enjoy bumper harvests, timely wind and rain, be prosperous and at peace, and never suffer famine or disaster”. This tale was related as explaining the origin of the old names Wuyang Cheng (City of the five sheep) and Suicheng (Ear of grain city). The story is clearly modeled on the old (documented) tales of the five saints on ram-back who brought the five ears of grain to Guangzhou. It is not clear where the manager got his story, but it may have been stimulated by an obscure phrase on one of the pillars of the main gate of the old Fangcun Huang Daxian temple. In any case, we expect that there are many such tales which remain to be uncovered. The versatile Huang Daxian, with his several incarnations and his ability to absorb stories from other traditions, may continue to surprise students of his cult for years to come. In the present paper, however, we focus only on his merger with another Taoist figure at Mt. Luofu.\n\n5 Several cases of apparently similar confusion or merging of legendary Taoist figures on the basis of similar surnames have been documented in S.H. Wong. “A study of Huang Ta-hsien [Daxian].” The Journal of the Institute of Chinese Studies of the Chinese University of Hong Kong, XVI, 1985, pp. 223-239.\n\nMt. Luofu, some 100 kilometres northeast of Guangzhou, is historically the most important site in the history of Taoist worship and practice in Guangdong province.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211063, "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": 124, "title": "RAS-1987", "content_text": "99\n\nREFERENCES\n\nAllen, Barbara, and William L. Montell\n\n1981 From Memory to History: Using Oral Sources in Local Historical Research. Nashville: The American Association For State and Local History.\n\nChin, Margaret, et al.\n\n1977 Religion and Organization: A Study of the Temple of Wong Tai Sin. Department of Sociology, Hong Kong University.\n\nDay, Clarence Burton\n\n1969 Chinese Peasant Cults. (2nd edition) Taipei: Ch'eng Wen Publishing Co.\n\nHayes, James\n\n1966 \"Chinese Temples in the Local Setting\". In Some Traditional Chinese Ideas and Conceptions in Hong Kong Social Life Today, pp. 86-95. Hong Kong: The Hong Kong Branch of the Royal Asiatic Society.\n\nLang, Graeme, and Lars Ragvald\n\n1988 \"Upward Mobility of a Refugee God: Hong Kong's Huang Daxian”. Stockholm Journal of East Asian Studies. vol. 1, 54-87.\n\nLoomis, C. Grant\n\n1948 White Magic: An Introduction to the Folklore of Christian Legend. Cambridge, Mass.: The Mediaeval Academy of America.\n\nOgura, Manabu\n\n1980 Drifted Deities in the Noto Peninsula. In Studies in Japanese Folklore, ed. Richard M. Dorson, pp. 133-44. New York: Arno Press.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211075, "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": 136, "title": "RAS-1987", "content_text": "111\n\nTYNDALL, Francis\n\n8.5.1921\n\nTYRE, Aaron Margaret 12.6.1944\n\nPickard\n\nTYRE, Alexander Bain\n\n4.4.1932\n\nTYRE, Eliza Ann\n\n6.3.1952\n\nUSSHER, Fidela\n\n16.1.1958\n\nUSSHER, George T\n\n7.9.1937\n\nVICK, Dorlores Ward\n\n25.11.1919\n\nVIEGELMANN, Edgar\n\n14.11.1959\n\nVIEGELMANN, Pauline 21.1.1942\n\nVOIGHT, Julius G\n\n17.4.1888\n\nWAFFERT, MJ\n\nNot known\n\nWALFORD, Guy\n\n14.1.1945\n\nWALKER, Edward\n\n2.8.1898\n\nWATANABE, K\n\nNot known\n\nHenry Rawson\n\nWATT, Michael\n\n21.9.1910\n\nWEILL, Meyer\n\n6.10.1915\n\nWATT, Thomas Melville 11.3.1965 WEINICKE, Gottlieb\n\n2.9.1905\n\nWEISS, J G\n\nNot known\n\nWERDER, Wilhelm\n\n20.5.1937\n\nWHITE, John\n\n18.4.1902\n\nWILLEKE, Rudolf\n\n13.5.1902\n\nWILLIAMS, T Ellis\n\n12.9.1942\n\nWILKENS, Edward\n\nWILLIAMSON, John\n\n20.12.1920\n\nWILLIAMS, Margaret\n\n13.11.1935\n\n1.7.1939\n\nWILLIAMSON,\n\n26.11.1945\n\nWILSON, Arthur\n\n3.11.1900\n\nLuyendyk Mary\n\nBlackwell\n\nTheodor\n\nWILSON, Hugh Mackay WOLFLISBERG, Heidi\n\nWOLLERMANN,\n\nWRANGLES, Jane\n\nWUSINOWSKI,\n\nChristine\n\nYOUNGS, Edward\n\n13.8.1937\n\nWINN, Emily\n\n14.7.?\n\n23.11.1936\n\nWOLLANDER, William\n\n10.5.1909\n\n19.5.1898\n\nWOODFINE, Robert\n\nNot known\n\n21.1.1865\n\nWRIGHT, Robert\n\n3.2.1944\n\n28.11.1891\n\nYOUNGE, Rudolf\n\n15.9.1914\n\n3.9.1882\n\n+\n\nZIMMERMANN, Herman August\n\n24.3.1968", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211077, "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": 138, "title": "RAS-1987", "content_text": "113\n\non the right side were stitched six $1000 notes. On either side of the characters were strips of red paper with gold inscriptions wishing the young couple health and good fortune, from the various family members who had contributed the money.\n\nOutside in the street female relatives and friends of the groom were busily cleaning cooking utensils and preparing for a feast. Other women were practising banging the gong and dancing in step, in readiness for the 'Dragon Boat' dance they would perform. Although the Hoklo people in Yim Liu Ha have been settled on land for more than four decades they still retain many of their customs originally performed on water. Instead of the bridegroom being transported by boat to worship and to fetch his bride, on land he is carried along in a procession called pa lung sung (扛龍船) by pairs of women pretending to row a dragon boat.\n\nThese women are gaily dressed in matching pairs with straw hats decorated with plastic flowers and paper tassels. Round their necks they wear collars embroidered and sequinned with nine Chinese characters symbolizing good fortune: up, down, in, out, double happiness, then the same ones repeated around the other side. At their waists they wear aprons in the same colour as the collar, and each woman carries a yellow painted stick to resemble an oar. Often the family will possess its own set of wedding attire, made by a clever seamstress within the family, but in this case the whole set had been borrowed from another family.\n\nAt 10 am the procession was ready to leave the groom's home. The women formed themselves into four pairs, with one at the front to bang the gong, and another older woman at the back carrying a fan, with her left trouser leg rolled up above the knee, who was said to represent the tail of the dragon. Then, at a given signal, the women set off at a steady pace, moving in a rhythmic rocking motion to suggest the rowing of a boat.\n\nThey were followed by two men who formed the head and back part of the Chilin, while behind them walked the band banging a large gong and clashing cymbals. Then came the bridegroom and his best man, both wearing Western suits of the latest fashion, with the groom in white shirt, maroon cummerbund and matching bow", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211079, "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": 140, "title": "RAS-1987", "content_text": "115\n\nbow once more, then the procession wended its way round the village square to where the groom's car and those of his attendants were parked. The groom's car was decorated in the usual fashion with rosettes along the bonnet and a Western doll in a white dress at the centre. Cymbals clashed, the Chilin postured around each wheel and to the front and back to prevent bad spirits from following the groom and best man into the car. Firecrackers were set off and the car left for Kwan Tei accompanied by friends and relatives.\n\nAt 1.30 pm we returned to find everyone waiting in the village square. The women had really entered into the fun by embellishing their outfits, and were now dressed in funny hats with small leafy branches stuck in some of them. The old woman with the rolled up trouser leg who was playing the part of the dragon's tail, was now wearing a yellow plastic colander, decorated with beads and ornaments, upturned on her head. At her back she had a small cushion stuffed under her sam which had been tied tightly to form a large lump! She was carrying a pink plastic beaker, and holding a wooden stick with a red piece of cloth tied to the top. Two women were holding a bamboo pole, supposed to be the rudder, which had crushed beer cans tied to the bottom and at the top a small branch of kumquat leaves. More women now prepared to join the Dragon Boat procession. Those without the proper accessories improvised by either wearing ordinary kitchen aprons, or else ones to which they had added some handsome decoration of beads and embroidery at the neck. There was an air of great frivolity as all entered into the spirit of the festivities.\n\nSoon the car returned carrying the bride and groom. More firecrackers were set off, cymbals clashed and the Chilin cavorted around the car, covering it, touching it, and bowing to each wheel. The women with bamboo poles and tin cans danced as the assembled crowd fought enthusiastically to get a first look at the bride. She was dressed in the traditional hung kua and red leather shoes, with cypress leaves and gold ornaments in her hair, and was carrying the bouquet given to her by the groom.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211080, "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": 141, "title": "RAS-1987", "content_text": "116\n\nThe dragon boat procession reformed and set off in the direction of the groom's home where the newly weds would live. Two women in front were wearing funny hats: one banging the gong while the other thumped a plastic oil drum. They were followed by eight pairs of women rowing in formation, while at the back were the two women with the rudder of tin cans and the woman representing the dragon's tail. Above the bride's head was held the sieve of pomelo leaves and ginger root, carried by the 'fortunate' woman. One attendant, wearing a Western style short evening dress, was carrying a pink umbrella held over the bride, to which was tied a sprig of cypress and pomelo leaves with red cord. A second attendant carried the red and gold patterned tin suitcase known as gar chong (#), containing the jewellery the bride had been given, while a further attendant brought a large suitcase with the bride's belongings. Another woman carried a white enamel basin decorated with red characters for double happiness and flower motifs. In the basin food and other items were wrapped in red cellophane paper, and decorated with cypress leaves.\n\nThe procession stopped briefly in front of the earth god and again firecrackers were set off. At the Ma Jo temple the young couple paused and bowed three times before continuing to their new home. Cymbals rose to a crescendo; the couple, followed by other relatives and the Chilin, went into the house, and a long string of firecrackers was set off.\n\nThe rest of the procession now dispersed as those inside the house settled down for a cool soft drink. It was now 2.15 pm and in the street women were feasting on food prepared that morning, especially on a salty vegetable soup known as ham choy cha (**), chicken, and for dessert, sweet dumplings which are only served at Lunar New Year and special occasions such as wedding ceremonies. These are considered a lucky symbol of getting together. Later that afternoon the newly weds would offer tea to the groom's parents, and then at 6.00 pm all who had taken part in the ceremony were invited to a restaurant in the village of Sha Tau Kok for a large feast to round off the day's festivities.\n\nPlates 19-23 illustrate this article. They were taken by the author.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211172, "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": 233, "title": "RAS-1987", "content_text": "208 \n\nThere was only time in those busy days for a committee to meet on February 17 to pass a resolution that read: “A public meeting should be convened upon Wednesday, March 2 at 4.30 pm, and the Chief Justice shall be asked to preside. All members of the community are invited to attend. The meeting will be held at the City Hall.\" \n\nAfter Mr. Chater's question and the Government's reply, \"Brownie,\" the writer of the regular China Mail column “Fragrant Waters Murmur,” expressed the hope that \"some scheme for celebrating Her Majesty's jubilee will be harmoniously arrived at, and that it will reflect credit upon the community of Hongkong as well as be a permanent good to the Colony and a worthy record to our Queen.\" \n\nUnfortunately, it produced discord rather than harmony. It resulted in the Chinese holding their own meeting on March 28, when harmony did reign. That meeting decided to raise funds for a building for a Chinese Chamber of Commerce. \n\nWHEN EXPATS WAXED OVER GLORIES OF SOVEREIGN \n\nOn March 2, 1887, a public meeting was convened at the City Hall to pass resolutions concerning Hongkong's celebration of the Golden Jubilee year of Queen Victoria. \n\nFive resolutions were passed and several amendments were proposed. The proposer of each resolution gave a speech as did its seconder. It was an occasion upon which Hongkong's would-be Demosthenes could display their oratorical skill. \n\nThe anticipated celebration was one in which national pride could luxuriate. In that day loyal Britons took pride in the worldwide Dominion of the Empire. The occasion was an opportunity for the expatriates in Hongkong, an outpost of that Empire, to express their patriotic sentiments, \n\nIn the nineteenth century imperialists did not question the right of \"civilised nations\" to impose their rule over what were considered the less advanced peoples of the world. The \"white man's", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211244, "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": 305, "title": "RAS-1987", "content_text": "280\n\ntwo of those that were placed in this region for defence purposes, and installed at Kowloon Walled City when that was built in 1847.\n\nANTHONY K.K. SIU\n\n1 Wu T'u-li #, White Banner Manchu, Acting Governor of Kwangtung from the 5th year to the 7th year of Chia Ch'ing (1800-1802).\n\n1 Chüeh-lo-chi Ch'ing, White Banner Manchu, Viceroy of Kwangtung and Kwangsi from the 1st year to the 7th year of Chia-ch'ing (1796-1802).\n\n} Sun Ch'uan-mou, native of Fukien Province, Commander-in-chief of the Kwangtung (Marine) Forces from the 1st year to the 9th year of Chia-ch'ing (1796-1804).\n\n4\n\nFrom the inscription, the name of the Commissioner of Salt Transport of Kwangtung and Kwangsi is illegible. However, from historical record, the one who was in that post was Zhang Ch'uan, native of Chekiang Province.\n\nHONG KONG'S OWN BOAT PEOPLE\n\nIn April 1970, I went with one of my friends to visit his mother who lived on a boat in the Causeway Bay Typhoon Shelter. The friend was a boatman who crewed and looked after a pleasure boat for a European firm. He lived in a squatter hut in Chai Wan Cottage Resettlement Area.\n\nThe old lady belonged to the indigenous boat population of Hong Kong Island. She had been born on a boat moored off the old Dairy Farm pier inside the present typhoon shelter. This was in 1890. Her father had also been born there in a boat, and she thought this had been so for several generations: at least, this was the family's received information. Her husband had also been born on a boat in the area, and his father before him, and with the same family tradition of local identity.\n\nThis evidence is not conclusive, being based only on word of mouth within these two families of boat people. The grandparents might have come into the area upon the opening of the port in the 1840s. On the other hand, a pre-British origin would accord with many other cases known to me, in which Tanka boat people had attached themselves to small bays and local anchorages: by all accounts and certainly by their own traditions for generations, and perhaps even for centuries.\n\nT", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211248, "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": 309, "title": "RAS-1987", "content_text": "284\n\nSome eighteen months later, my daughter and I happened to be in Fukuoka city, Tenzen district, for the daily opening of the Iwataya department store, one of the leading stores in the city.\n\nWe arrived ten minutes before opening time, to find a small crowd of mainly female shoppers. There was also an amiable, middle-aged man in short sleeves and a trilby hat, who spoke with people and kept looking at his watch. When he saw us, he motioned us to sit with him on the steps in front of the entrance.\n\nAt about five minutes to ten, a smart girl in a brown and white polka-dot silk dress came to a microphone positioned inside the store and gave a polite little speech of welcome to the customers. The speech had been preceded by a video of Japanese scenery, especially of streams, waterfalls and gardens.\n\nThe amiable man became restless. Shortly before ten o'clock, two very trim, tallish girls in beige silk dresses, with tight-fitting Turkish-style matching jackets and round pill-box caps came to the entrance desk just inside the doors. A smartly dressed male manager in dark gray trousers and light blue jacket joined them. One of the girls bent down and opened the doors.\n\nThe amiable man went forward immediately, and entered the store. However, it was not quite opening time, lacking a few minutes to the hour. He pointed to his watch when the girl explained that they were not yet open, but withdrew obediently. A minute later he tried again. She was equally charming, but firm, and showed him the door. Once more, he left.\n\nSeconds later, there was a chime of bells, and the doors were ceremoniously opened by the two girls, one standing on each side.\n\nSimultaneously, the video screen changed from its scenery \"still\" to another welcoming message. It showed, first, a single girl who bowed and spoke polite words of welcome. The screen divided into about twenty squares, each showing the same picture. The single girl was followed by a pair, and then by a three-some. Each set gave the same message and performed the same ceremonial, and each appearance was repeated on the multiple screen. Finally,", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211273, "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": 334, "title": "RAS-1987", "content_text": "觀天九\n\nPlate 9. Ragvald (with daughter Suzanne) and Lang with Mr. Zhang Zongquan. the presiding Taoist at the Jiutian Guan, near Luofushan.\n\nThe gentleman in the white jacket, who works at the Chongxu Guan, introduced us to Mr. Zhang.\n\nPlate 10. Image of \"Red Pine Huang Daxian\" at the Chongxu Guan, Luotushan.", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211313, "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-1988", "page_number": 29, "title": "RAS-1988", "content_text": "If the pirate's ultimate growth was not a result of external patronage or protection, might it have been owing to some internal element such as religion, ideology, or leadership that served in a special way to unify and integrate their force? For the time being I will dismiss religion and ideology as relevant factors with the promise to return to them in the conclusion and argue instead that indeed it was to the extraordinary leadership that emerged from within their ranks that the pirates owed not only their survival during the crisis of 1802, but also their subsequent success.\n\nThe one individual, more than any other, upon whose shoulders such accolades must fall, was Cheng I, a pirate whose pedigree can be traced to the sixteenth century. From the imbroglio that emerged after the death of the Tayson, Cheng I was responsible for transforming a motley crew of quarrelsome refugees interested primarily in internecine warfare and mutual slaughter into a well-ordered confederation divided into the Six Fleets of the Red, Black, White, Yellow, Blue and Green Flags.\n\nTo bring order to the confederation, each vessel was to be registered with one fleet whose banner it would subsequently fly. Because the stability of the confederation would be threatened by individual junks switching affiliation or by fleet leaders encouraging them to do so, anyone caught tampering with the identification process was subject to punishment. Provisions prohibiting pirates from fighting one another for prizes already taken or from undertaking unauthorized activities on their own sought to prevent internal conflict. Clear regulations also defined the procedure for sharing prizes while a kind of implicit territorial division characterised the cruising grounds of the various fleets.\n\nDespite his many accomplishments, however, Cheng I's days as a pirate were short-lived, but when he died unexpectedly in 1807, his tradition of exemplary leadership was continued by his wife Cheng I Sao, who assumed his position as leader of the confederation. Just as Cheng I had been the confederation's unifier, so did Cheng I Sao become its consolidator. Realizing that an association of several thousand individuals could not live from the chance capture of a few vessels at sea, she took measures to regularize its finances through the selling of protection to seafarers, no matter who they were employed by, along the entire coast. Such was the authority of this \"dragon lady\" of the South China Sea that when she spoke the men rushed to obey. Under", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211314, "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-1988", "page_number": 30, "title": "RAS-1988", "content_text": "6\n\nher the confederation grew until, at its height in 1809, it comprised between 50,000 and 70,000 individuals and the 1,200 junks referred to in the introduction.\n\nThe Confederation in action\n\nBy mid-1808 the military success of the confederation was such that the Ch'ing government's policy of sea war had been soundly defeated. The deaths of the Brigade-General of the Bocca Tigris, Lin Kuo-liang, and the Lieutenant-Colonel, Lin Fa, coupled with their losses of material resulted in the reduction of the provincial fleet by half and an even greater penetration of the Pearl River Delta by the pirates.\n\nLin Kuo-liang's replacement, Hsu T'ing-kuei, was defeated in July 1809. Although he managed to destroy most of the White Flag Fleet in the process, he himself was killed and he lost ten of the thirty-five mi-t'ing or rice carriers in his war fleet. The situation was now desperate as pirates were able to destroy government war junks faster than the dockyards could build them, and most of the provincial fleet's auxiliary salt and fishing vessels were out of commission as well.\n\nPirates were now able to bring their penetration of the Pearl River to new heights as Black Flag Fleet leader, Kuo P'o-tai, set out at once on a six-week foray into the inner passage that resulted in the deaths of 10,000 individuals. On August 11, 1809, he burned the customs house at Tzu-ni, ten miles from Canton and sent messengers to the Governor-General warning that if ransom was not forthcoming, the city would be attacked.\n\nAt the same time, the Red Flag Fleet leader, Chang Pao, worked the **outer passage** or main channel of the Pearl River and destroyed two forts near its mouth. At the Second Bar, he sent a fleet of Chinese war junks running, destroyed towns and villages all the way to Pan-yu and Nan-hai counties, and defeated the government's newly-constructed vessels at Sha-wan.\n\nForeigners, too, were alarmed at the strength and audacity of the pirates, who, on September 5, 1809, simultaneously detained the vessels of the Siamese tribute mission in the mouth of the Pearl River and sent\n\nPage 30\nPage 31", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211320, "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-1988", "page_number": 36, "title": "RAS-1988", "content_text": "Meanwhile the Far East Flying Training School (the original name) commenced training pilots and engineers for civil aviation in 1934.10 The Far East Flying and Technical School Limited, as it was later named, was a private institution. It closed in 1983.\n\nThe first Government post-secondary technical institution was the Trade School which opened in Wood Road, on Hong Kong Island, in 1937, on a site adjacent to that on which Morrison Hill Technical Institute now stands. At the time of opening, under Principal George White, it ran courses in building, mechanical engineering, and marine-wireless operating. The college also took over the evening practice courses previously run by Taikoo Dockyard. The new, then two-storey (an additional floor was completed in 1953), Trade School building in Wanchai, was well constructed and was one of the few examples of good face-brick-work in the Colony. (It was demolished in 1988, seven years after becoming an annexe of the Morrison Hill Technical Institute.)*\n\nThus, when the Pacific War broke out in 1941, technical education was being provided at secondary, trade-school, and post-secondary levels, but not on a large scale. For example, there were about 200 full-time students attending post-secondary courses at the Trade School. This did not receive a great deal of support from employers except from the dockyards and the members of the Building Contractors' Association.\n\nDuring the Japanese occupation (December 1941 to August 1945) oral history has it that the equipment was moved away and the Trade School building was used for a period as an opium factory.\n\nIn 1947, after World War II the Trade School (renamed Technical College in 1947), the Junior Technical School, the Aberdeen Trade School, and a number of centres running evening classes in technical subjects, reopened and were soon working at pre-war capacity. To this group was added the Tang King-po Secondary School, in Kowloon, in 1953. For many years this had a trade school section which organised classes in printing, shoemaking and tailoring.11 This section was phased out in the late 1970s.\n\n*Please see Plate 1.", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211342, "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-1988", "page_number": 58, "title": "RAS-1988", "content_text": "34 \n\nTHROUGH HISTORICAL RECORDS AND ANCIENT WRITINGS IN SEARCH OF THE GIANT PANDA* \n\nPère David's discovery \n\nWEI PER TI \n\nIn 1869, the western world was regaled with the glad tidings that a heretofore unknown animal had been found in China. It was not exactly running to ground the legendary unicorn, but still joyful news indeed to the handful of scientists who had been anxious to locate concrete evidence of this elusive animal, reputed to be roaming the dense bamboo jungles in the mountains of southwestern China. \n\nL'Abbé Armand David, a French naturalist and missionary, known to his colleagues simply as Père David, was given the pelt of a large, predominantly white mammal by hunters of southwestern China who had called it a white bear, (baixiong). This pelt, \"du fameux ours blanc et noir\", was dispatched post-haste to Paris, where it was subsequently identified as that of a new species, ailuropoda melanoleusa, literally black and white panda foot. The animal was called the giant panda in English, to distinguish it from the smaller and reddish-coloured lesser panda, ailurus fulgens styani (Thomas). \n\nIt was clear from Père David's diary that he himself had never seen a live panda, only the pelt of the animal \n\nPanda hunts \n\nThe final decades of the nineteenth century and early years of the twentieth witnessed adventurers pressing into the wilds of Africa and Asia. American and European explorers were interested in hunting \n\n* Grateful thanks are due Joyce Wu Tong of the Sinological Institute of the University of Leiden who has made it possible for me to research this article while ensconced in the deserts of the Middle East. I would also like to thank Linda L. Reichert, Reference Librarian of the American Museum of Natural History in New York City, for making available copies of the museum's journal of the 1930s through my good friend Anne Phipps Sidamon-Eristoff, Vice-President of the museum.", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211347, "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-1988", "page_number": 63, "title": "RAS-1988", "content_text": "39\n\nof the past showed that mo was a grey and white mammal with black limbs, thick hide and short hair. It ate leaves and fruit, was said to be tame, slept by day and roamed about by night. Unfortunately, however, this animal turned out to be a native of Malaya, Java and South America, but was unknown in China. Further investigations found it to be a member of the tapir family, Tapirus indicus, thus not a panda at all.\n\nThe other version of the animal called mo offered more possibilities. A monumental work compiled by Li Shizhen (1518-1593) during the sixteenth century, Studies of Animals, Minerals and Plants, a compendium that was a great deal more than a mere pharmacopoeia, had included all information on the world of nature Li had found in ancient Chinese texts as well as data he had gathered on his own. This work and its contents had been known through the scholarly world in Asia and Europe since its publication. A copy had been brought to Japan and made available to scholars there. Several editions in Japanese were subsequently published. The contents were included in Juan Gonzalez de Mendoza's Historia, which was printed in Rome in 1585. (This work, incidentally, was brought back into China by Portuguese missionaries in a later century). Further, the Historia was translated into English in 1588 as Historie of the Great and Mightie Kingdom of China, Part I, Book III, Chapter XII.\n\nEven better for scholars in search of an ancestor of the modern giant panda, the mo in Li's work was a native of Sichuan. It subsisted on a diet of bamboo and plantain.\n\nOnly, alas, its colouring was said to be yellow and black.\n\nOf more comfort, on the other hand, were Erya and the Book of Odes. Both proclaimed the mo to be a \"white and black leopard, resembling a white bear with a small head and large body, which licks plantain plants but eats exclusively bamboo\". Despite several contradictions in this definition, it was possible to think of the mo as the giant panda, with certain reservations, of course.\n\nProblems arose when an illustration in the Synthesis of Books and Illustrations showed the mo to be a rather fantastic being with spotted body, long limbs, wolf's ears and a trunk like an elephant. This version", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211348, "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-1988", "page_number": 64, "title": "RAS-1988", "content_text": "40\n\nwas easily dismissed by exponents with the reasoning that the illustrators of the Ming era had not the slightest idea what they were doing. Others, more sceptical, on the other hand, came to a different conclusion. The existence of this picture obviously proved that mo, like pixiu, was only a legendary animal.\n\nZhouyu\n\nThe third animal offered by scholars as the giant panda in Chinese history and literature was zhouyu.\n\nIn the Book of Odes, the zhouyu was depicted as \"A giant animal that could be as large as a tiger, that had white fur but was black in certain areas. It was not carnivorous, and displayed a gentleness as well as a sense of trustworthiness\".\n\nSo far, this portrait fitted the modern giant panda. There was one flaw, however, as the description of the animal went on to say that **its tail was even longer than its body**.\n\nSubsequent writings on the zhouyu, claiming to be based on actual sightings, however, did not mention the impressive length of its tail.\n\nIn one of the Confucian ritual texts, the Rituals of Zhou, it was stated that the term zhouyu was adopted as the title for the imperial official whose responsibilities were the upkeep of the emperor's menagerie of animals and birds. This use of the term implies that the animal of the same name was rare and valuable.\n\nIn the History of the Eastern Jin Dynasty, it was recorded that the zhouyu was sighted in 333 A.D. in Liaodong in eastern China, where fossil remains of the giant panda had been found. In the History of Five Dynasties, by the noted stateman and scholar of the Song era, Ouyang Xiu (1017-1072), the zhouyu was recorded to have been seen two times. In 908 A.D., residents of two localities reported sighting the zhouyu. These localities were Wuding and Bishan, both in Sichuan. Five years later, in 913 A.D., the animal again was seen by residents. (It is regrettable that the Chinese language makes no distinction between singular and plural nouns. Therefore it is not clear whether residents", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211349, "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-1988", "page_number": 65, "title": "RAS-1988", "content_text": "41\n\nsaw one or more zhouyu at one time.) Ouyang Xiu had not chosen to provide a description of the animal. He was supposed to have made the remark: “Zhouyu? What is a zhouyu? I haven't the slightest idea\". \n\nMing dynasty accounts of the chouyu were much more specific,\n\nDuring the second year of the Yunglo reign (1404 A.D.), Zhu Su, an imperial uncle who had been in exile in Yunnan, today's panda country, brought into Beijing two rare animals, which he called shouyu. Unfortunately, there was no physical description of these animals.\n\nIn 1413, a zhouyu was seen in Shandong. Again, there was no description of the animal.\n\nIn 1429, however, the military governor in the region of Jiangsu and Anhui sent into Beijing two zhouyu by a \"special courier\". The Xuande Emperor was so excited that he called together all civil and military officials then at court, as well as all tributary envoys in the capital, to witness such a wondrous sight”.\n\nOne eye-witness reported that these animals were \"white and gentle\". Another official present, the Minister of Finance, who, more likely than not, had never seen a wild animal before, but knew what they had looked like from his readings, proclaimed that the zhouyu had \"a leopard's head and a tiger's body\". He continued, \"They were white, with black limbs. Such gentleness! Their appearance at this time must be harbingers of a bountiful harvest!\"\n\nConclusionS no winners\n\nWhile one must give credit to these research scholars of the 1930s for their diligence and ingenuity in lining up classical scholarship and historical sources in their corner, it is difficult for an objective observer today to accept their conclusions without demanding more convincing evidence. The pixiu was a legendary animal. Neither version of the mo seems completely fault-free. The zhouyu, if any of these animals has to be accepted as the giant panda, would be the least grudging choice. Still, powerful arguments can be mounted against such a selection.", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211365, "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-1988", "page_number": 81, "title": "RAS-1988", "content_text": "57\n\nto the building sites, often staggering up the hillsides of the island under the weight of burdens which are far too heavy for their physical strength\". The editor tried to prick the consciences of his fellow countrymen. \"We are all apt, when pointing out the development and growth of Hong Kong to strangers, to indulge in petty platitudes concerning the evidence of British perseverance and skill to be found in the magnificent roads and the imposing houses on the higher levels. But do we ever stop to think that our Peak residences and the roads leading to them have been largely built by the sweated labour of women and children? It is a fact, none the less.\n\nWhat was needed, the editor wrote, was legislation that would deal with the whole problem. He was convinced that even worse conditions existed in some of the factories where children were employed, and he warned that eventually the colony was going to have to face the problem of compulsory, free education for all.\n\nThe editorial put the problem within the context of the \"white man's burden” and Imperial ideas. It reminded readers that only when the problem of child labour and universal education were seriously faced would expatriate residents \"be able to talk with more pride and justification both of Hong Kong's place in the Empire and of the object lesson which it provides China in the civilising influence of British ideals\".\n\nQuestion by Dr. Ozorio in Sanitary Board\n\n——\n\nMay 1920\n\nAt a meeting of the Sanitary Board in May 1920, Dr. F. Ozorio asked if the Government contemplated the creation of the post of Factory Inspector, and, if so, would the post be open to women.\n\nIn reply the Chairman stated that if by Factory Inspector he meant an inspector whose duties were to ensure the sanitary maintenance of factories, all inspectors of the Sanitary Department were already doing so. There was no plan to change them for women, but if vacancies occurred the matter would be kept in mind. If, however, Dr. Ozorio had meant Factory Inspector with duties as set forth in the British Factory Acts, the Chairman had been authorised to state that the question of the industrial employment of children was under the consideration of", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211427, "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-1988", "page_number": 143, "title": "RAS-1988", "content_text": "119\n\nof wine, the man sprayed it all over the area as a purification ritual before he removed bone by bone and wrapped each with a piece of white cloth amidst burning incense. He labelled the bones as he went along in order that the remains would be in their proper positions when reburied in a sitting position in a large urn. Father learned that 90 percent of the bones were intact because the burial area was dry.\n\nStep-Grandmother was exhumed at a later date but I was not present. A pair of jade bracelets and a jade ring were recovered. After storing them in a large handkerchief for years, Mother finally threatened to throw them away as they were stained, probably discoloured by the absorption of body fluids. Thereupon I salvaged them, soaked them in alcohol for several days, kept one of them for myself and let Helen have the other. Dora would have none of it. Because the ring broke into pieces, we threw it away. Surprisingly, with wear, the yellowish stains disappeared and the bracelets became greener and greener, acquiring a beautiful sheen and revealing their original beauty. I gave mine to Dora when she learned to appreciate it and kept for myself a white jade bracelet, one of a pair that had been buried with Paternal Grandmother in China and shared with us by First Uncle's concubine. These bracelets are much treasured by us. The Chinese believe that funeral jade is a charm against harm, but for me, wearing the bracelet brings me closer to my ancestors.\n\nFirst Paternal Aunt Yim\n\nFirst Paternal Aunt Ai, whose maiden name was Chan Yung Kam $32, was born in 1861 (?) and was the eldest of my Grandfather Chan's seven children. She was married to Yim Mow Chow also known as Yim Goon Chan, of How Chang Villaget. She was mother substitute to my father after Grandmother Chan's early death. Aunt Yim left China with my father in 1892, landing first in San Francisco before transferring to a whaling vessel for Honolulu to join Uncle Yim who had emigrated earlier to Hawaii. At one time, he repaired watches for a living, but during the Honolulu Chinatown fire of 1900, he was employed as a clerk in Sing Chan 14, a plumbing shop.\n\nSince Aunt Yip did not have children, they adopted George Goon Hop, reported to be the infant son of a Japanese barber, whose wife had become emotionally disturbed at childbirth. George was born", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211433, "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-1988", "page_number": 149, "title": "RAS-1988", "content_text": "125\n\nOne of Grandfather's ancestors was a petty official, a position which afforded him an opportunity to grant favours and to receive gifts of appreciation in return. The gifts included an eye agate, a cockroach of black jade, and a woman of white jade which were handed down as heirlooms in the family. Uncle Jong Tin Yau was given the cockroach, but it could not be located after his death. Uncle Jong Tin Suk inherited the eye agate. Mother was given the piece of white jade—a carved reclining female figure with bound feet, undraped except for an apron. Her head rests on a block pillow and in her hands is a palm fan. Mother was the 5th or 6th generation to own it.\n\nWhile working in Sam Heong, a suburb of Shekki, Grandfather met and married Grandmother, who was surnamed Chang. Little is known of her background, although she did confide in Mother that she had been married previously. I do not know whether she was widowed or she had merely deserted her first husband. In any event, it was reported that she had had children. Re-marriage for women was not acceptable, especially in cases where the men had been bachelors. This might have been the source of conflict between Grandmother and Grandfather's family.\n\nA son, Tin Yau Kišlí, was born to them on 17 August 1878. According to Mother, he was nine years older than she. When he was seven, Grandmother brought him to join Grandfather in Hawaii. She had to pawn her jewellery to pay for the passage. When they arrived in Honolulu on the 15th day of the 8th month, the day of the Moon Festival, she learned that Grandfather had already left for China. Having fulfilled his contract, he was now ready to repair his ancestral home and to bring his wife and child back to Honolulu. Because it took sailboats several months to cross the Pacific in those days, communication between him and Grandmother had been inadequate. As a result, Grandmother had to live in the home of a friend, Lau Tim, to await Grandfather's return.\n\nUpon arrival at Shekki, Grandfather was greeted with tales of Grandmother's infidelity. More likely than not the source of this gossip had been Seventh Aunt. It took Grandfather some time to get over his anger, but eventually he returned to Honolulu, and two more children were born to my grandparents. My mother, Jong Hung, was born on 23 April 1887, in a small community known as Jow Tim Yard HJ,", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211440, "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-1988", "page_number": 156, "title": "RAS-1988", "content_text": "132\n\n-\n\nAnna,\n\nshe took along the children of good friends with her as well Bessie, Clara, Dora and Laura Chung, and Alice Ping Lam. In spite of the primitive surroundings, it was a treat for city children to enjoy the freedom of the outdoors. How nostalgic is the smell of sweet ripening rice in the fields. The memory of early morning breakfasts of steaming rice, hot tasty dishes and strong tea. The smell of smoking guava wood under the big wok! The feel of crispy rice from the bottom of the wok! The clear, cool, invigorating mountain air! The soft dawn suddenly bright from the glow of the rising sun seen through the wide, paneless windows of the large kitchen where we ate! And the never satisfied appetites for anything edible around the farm! We did not have a care.\n\nBetween chores we would wander into the dense guava bushes growing wild in the uncultivated areas, and would pick, taste, discard or eat only the sweetest fruits. The white-seeded ones were the best. There were mangoes and bananas, all for the picking. We got our vitamins the joyful way. Or we would wade in the deep cold stream or in the drained rice fields to catch snails, opelu and catfish that were left in the puddles after the harvest. While the older children kept an eye on the younger ones, without supervision from the busy adults, we always found something to occupy our time and were never bored.\n\nUncle decided to make a change in 1916. He moved to a small leasehold, located off Lilipuna Road not far from Kamehameha Highway, owned by Joseph Whittle, a sign painter. The neighbours were John William Grote and Henry Cobb-Adams. The former was the postmaster and the latter the tax collector in Kaneohe. Uncle increased the amount of vegetables he produced and replaced the buggy with a large horse-drawn wagon to take his produce to the Honolulu market. When the lease expired in 1918, he moved to a property owned by the widow of William Henry, who had been a gaoler at the Oahu Prison. This farm was on the Maikai side of Kamehameha Highway, separated from the Cobb-Adams property by a narrow stream. Aunt had a green thumb and from selected seeds sent by Step-Grandmother from Shekki, she was able to raise high quality vegetables that brought a good price and profit.\n\nAs business increased, Uncle invested in a Reo truck and started the first truck farming business in that community, acting as agent for other farmers on a commission basis. Although Cousin Mary learned to drive", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211442, "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-1988", "page_number": 158, "title": "RAS-1988", "content_text": "134\n\nEsther Ah Lun EA (9 Jun 1916-) married Raymond Ho (died 1981) Amy Ah Mee (11 Dec 1918-1967)\n\nElla Ah How 55F (10 Sept 1921-) married Holbin Akiona (died 1981) Raymond Gai Sum (5 Nov 1927-) married Nellie Fong\n\nRaymond, the youngest, was a difficult infant as he cried constantly. Uncle felt that his deceased brother, wanting a descendant to provide him with offerings, had been responsible for the baby's behaviour. Therefore, Raymond was given to the brother with appropriate ceremony, and his name was changed from Ah Chai to Gai Sum, the first character of the new name meaning 'adopted'.\n\nI always looked forward to visiting my cousins. When I was older and transportation was easier, I visited them more often. I was treated as a regular member of the family, disciplined by Uncle when needed, eating freely, going on hikes with them to the foot of the mountain, picking wild white and yellow ginger blossoms for leis, sampling guavas, mangoes or mountain apples, or plunging into cold streams after carefully picking our way on bare feet over rough and sometimes thorny terrain. On holiday one summer, I joined my cousins in working for a small pineapple cannery nearby, earning thirteen cents an hour on the night shift. During midnight breaks, the older Hawaiian women would entertain us with ukulele music, hula and song. The atmosphere was relaxed and the work was easy. Although I worked only two weeks, I was very happy to receive my first pay when I was only 15 years old.\n\nMy memories of Uncle and his family are very warm, for the relationship was close. Concern for one another was not verbalized but was shown by what we did for each other. The affection between Mother and Aunt was not demonstrative but genuine, and I have never heard any harsh word between the two. Since telephones were not yet common, Uncle would drop in on us regularly to see that all was well. On the other hand, whenever Uncle or Aunt needed new Chinese dresses, Mother would make them. If there were any business matters to be attended to, Father, and later Mother, would find Uncle whatever help he needed.\n\nUncle was truly the head of the house. He was dominating, quick-tempered but honest and hard-working, never complaining. When he", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211450, "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-1988", "page_number": 166, "title": "RAS-1988", "content_text": "142\n\nThe plague continued in the city and the Board of Health was advised by the medical profession to burn all buildings that might harbour plague-carrying rats, a measure Hong Kong had successfully taken to prevent its spread. C. K. Ai gives the following account of what happened in his autobiography. On 20 January 1900, the Board of Health ordered the Fire Department to burn a building on Beretania Street between Nuuanu and Maunakea Streets, with two engines on guard to contain the fire. Unfortunately the wind direction shifted, sending sparks onto two wooden stables belonging to the Kaumakapili Church which was located on Beretania near Maunakea, spreading the fire through Chinatown in spite of help from volunteers to douse the fire. The police drove the residents out of the danger zone, down Kekaulike Street, along Queen Street, to Kakaako where emergency camps were set up. By two o'clock that afternoon, all Chinatown was in flames. Fortunately no lives were lost, but it was a pitiful sight.\n\nFather learned from Grandfather that 300 stores, both wooden and brick, were destroyed. Luckily, the conflagration just missed Wong On Tai, Yuen Chong and Kwong Li Yuan, but they were forced to relocate nevertheless. Father, Aunt Yim and her husband were sent away to a camp in Kalihi, where my Mother and her family were also confined. In his letter dated 20 February 1900, Ping Lim gave graphic description of the insensitive way in which the Chinese were evacuated and of their strong feelings of degradation. Further news to Father came from Yim Goon Siu who voiced his resentment against the 'white bandits' who 'chased' all 'foreigners', Japanese and natives, young and old, male and female, to the camps in Kalihi and Kakaako. When the block in which Mills School was located was quarantined following the death of several Chinese working for the Pantheon Stables nearby, the Rev. Damon had already moved his students to an island owned by Samuel Damon near the 3-mile pumping station in Moanalua. Ping Lim was thus free to visit and take food to the family when they were first interned in Kawaiahao Church in Kakaako, and to send mail to them when they were moved to Kalihi. During this period, according to First Uncle, the 'white bandits' took similar action in San Francisco by sending the Chinese away from Chinatown, and he was not permitted to send to Hawaii medical supplies which Father had ordered for a friend, although the supplies had been purchased from 'white' people.", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211463, "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-1988", "page_number": 179, "title": "RAS-1988", "content_text": "155\n\nI remember crying in pain and rage because adults and children gathered around me to watch.\n\nMother also used some of the ointments that Grandfather Jong brewed for us. One white jar contained a blackish, gummy substance, a bit of which in warm tea was for gastro-intestinal discomfort, and which I later learned contained a little opium. A jar of pink ointment was for drawing influence to a head after it had been warmed over a small flame and applied as a poultice. Mother was so pleased when Uncle Yim sent us a dried gall bladder of a bear because of its \"cooling\" effect on an infected area. Once she dissolved some of it in water and applied it to me. When I fell and cut my head, what Mother did was to press some tobacco, which Grandmother Jong used for her water-pipe, on the wound to stop the bleeding.\n\nAs we grew older and Mother began to learn more Western practices from some of her new-found friends, in particular Mrs. Lam Quan, a neighbour who had studied at Kawaiahao Seminary, castor oil was the first order of treatment when any of us got sick, followed by a dose of Chinese herbal tea to “cool” our system. According to Dr. Joseph Lam, the herbs served as a diuretic. Diet for the sick would always be congee, or sweet potatoes boiled in water and sweetened with cakes of brown sugar from China, or a thin sweetened gruel of white-flowered sweet potato flour, also imported from China. For a congested chest, she would rub the area with warm peanut oil and the feel of her soft, warm hand would give me comfort and reassurance.\n\nMother's health was always fragile, but she took very good care of herself. I do not know what her early ailments were, but she used to buy \"Vivai\" from a Mrs. McAllister upon the advice of Mrs. Lam Quan. Mother would drink the liquid and have either Ruth or me massage her back with the ointment at bedtime. Young and tired, I would often doze off while trying to do the boring task. Fortunately, this did not last long. In addition, Mother would use all kinds of Chinese medicines, often referring to a handbook of medicine. Soon after Helen was born, she suffered such severe gastric pains that a herbalist was called in to treat her. When I was in high school, it seemed that every time I planned to go to a football game, she would get so sick that I would have to be home with her. Later, after Father's death, when women were", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211472, "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-1988", "page_number": 188, "title": "RAS-1988", "content_text": "164\n\nfor being arrogant, did not accept Ruth, probably due to her discrimination against Mrs. Chang's programme. However, she accepted me, perhaps because I was considered uncontaminated and because Father was employed in a bank owned by \"white\" people. She made a poor choice because Ruth was by far the better student. Ruth then was accepted by Mrs. Creighton of Kauluwela School where she was placed directly in the third grade with Mrs. Bowman. Ruth stood out scholastically and was the pride of her teachers. She continued to do well in McKinley High School and won first prize and a gold medal upon graduation. Granted a Barbour scholarship at the University of Michigan, after a premedical programme at the University of Hawaii, she completed her academic medical studies and received a medical degree in 1929.\n\nAt Michigan Ruth met and became engaged to Herbert Kai Gee Wong of Hong Kong before he left to finish his medical studies at the University of Edinburgh. Unfortunately, Ruth sprained an ankle on a tour of a theatre during her last year of school and, even after surgery, was not able to walk normally or to accept an internship in a Philadelphia hospital. On her way back to Honolulu to recuperate, she spent a few days with me in Lincoln and some weeks with Dr. George S. Chan, a distant cousin, in Los Angeles. Being a herbalist, he tried unsuccessfully to heal the ankle with Chinese herbs. Once home she came under the care of Dr. Joseph Lam, family friend and schoolmate of Ruth's at Michigan. An injection of some new medication from Germany, administered by Dr. Mils Larsen, resulted in her death from septicemia on 6 June, 1932. Her three years of illness were a great strain on her and on the family. It was a great tragedy that such a brilliant woman was struck down just at the beginning of a promising career.\n\n―\n\nHelen was a very appealing child bright, sweet and smiling. During the Easter, Children's Day and Christmas services at the Kauluwela Mission, she was always asked to sing or perform. She attended Central Grammar School as I did and was a favourite of her teacher, Miss Padgett, and of the principal, Mrs. Sophie Overend, who had replaced Mrs. Carter. From there Helen went to McKinley High School, where, during her senior year, she was elected ROTC Sponsor for Company L. At the University of Hawaii, from which she graduated in three and a half years with a B.A. degree in Education, she was selected runner-up by movie star John Gilbert in a beauty contest among a group of", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211478, "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-1988", "page_number": 194, "title": "RAS-1988", "content_text": "170\n\nmen, steeped in the Classics, is one of my positive experiences in this school.\n\nAs I remember it, starting school was not a traumatic experience; I went alone to the Fort Street Chinese Church and, without any ado, sat with other children in the kindergarten that was supported by the Free Kindergarten Association. In those days, there were no automobiles and very few hacks, so it was not unusual for me, at my age, to travel alone to a place where I attended church services with Mother every Sunday. One of our friends, Mrs. Chun Nam, even asked me to take her son to this kindergarten without the necessity of registering him beforehand. My teacher was a Japanese woman dressed in her native garb. This year left few impressions on me.\n\nAccepted into Central Grammar School, I found my first-grade teacher, Miss Armstrong, a warm and conscientious person, who had many charts from which she drilled us in the sounds of the vowels and consonants and in the combination of these into words, using a pointer to guide us. Arithmetic was simple addition and subtraction or the reciting of the multiplication table, which could always be found on the back of our notebooks. The majority of the class were white children, and I did not feel comfortable enough to make friends with them. In the next three grades, I began to socialize with them and was included by them in play, as I was an active girl and swift on my feet when competing. As we advanced in years, the different races tended to chum around with their own ethnic groups. Many of the white children came from the army base and were driven to and from school in army vans. When Mrs. Carter retired, the school became less segregated.\n\nMiss Smith was my second-grade teacher, a young lady of rather generous proportions. She was warm and likeable, yet firm. She taught me to sew carefully and neatly a miniature book, the pages of which served as a place for pins and needles, something I treasured for years. Promptness was imperative. One day, when I arrived late for class, I was so afraid of her that I went home, only to be sent back to school by Mother, another disciplinarian, after she scolded me for dallying with my morning chores. Without asking for any explanation, Miss Smith had me hold out a hand, and then whacked my palm with a ruler; I felt exceedingly embarrassed. It did not lessen my fondness for her, and I", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211483, "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-1988", "page_number": 199, "title": "RAS-1988", "content_text": "175\n\nof worth. I believe she found me to be a loyal companion when Mr. Johnson died and she was left alone with me in a big house. Midwesterners are solid, down-to-earth people who are sincere and faithful friends, and I value among them Reuben and Viola Hasskart, May Chamberlain, Augusta and Emma Baegl, Eula Lumpp, Virginia DeTar O'Toole, Ernie Graves, and the Frank DuTeils, most of whom have passed away.\n\nBeing a zoology major, I spent most of my time in Bassey Hall where the zoology and botany departments were housed. The staff consisted of a group of kindly men who took an interest in our learning and progress. Dr. Robert H. Wolcott was head of the Zoology Department; Dr. Harold W. Manter taught parasitology; Dr. D. D. Whitney taught genetics, using rotifers in his research; Dr. H. H. Waite taught bacteriology but passed away unexpectedly during the year; and Dr. Irving H. Blake, under whose supervision I did my research and thesis, taught anatomy. Dr. George E. Hudson and Mr. Webster were my laboratory instructors in Zoology and Anatomy, while Mr. Dean and Mr. Lawrence F. Lindgren gave me guidance in the bacteriology laboratory. Many of my classmates were either pre-medical or pre-dental students full of life and pranks. I always shied away from the room where they worked on cadavers for fear an arm or a leg would come flying through the doorway. Since the department was not large, I got to know other staff members, such as Dr. Otis Wade and Dr. T. J. Fitzpatrick, a botanist and librarian for the two departments, who would often offer me a ride home.\n\nAfter receiving a B.Sc. degree in 1931, I decided to work for an M.Sc. in histology. I owe much to the university for granting me a monthly stipend of ten dollars and free tuition, in return for correcting the laboratory work of freshmen zoology students. There was a good deal of fellowship among the few of us who shared the graduates room for our projects — Erickson, Dilworth, Kucera and Smith. My thesis, \"The Histology of the Alimentary Tract of the Deepwater Gurnard Peristedion longispatha (Goode and Bean)\", was published in the University of Nebraska Studies, Volume 41, No. 1, August 1941, and also in the Journal of Morphology. I was active in Phi Sigma, an organization interested in research, and to my surprise, I was elected into Phi Beta Kappa and Sigma Xi upon my graduation in 1932.", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211490, "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-1988", "page_number": 206, "title": "RAS-1988", "content_text": "182\n\na year at Tulane University, came for a visit with his family, as did my mother from home. From New England came Effie Huchmore and Beverly King.\n\nA word about Effie. I had met her while we were both staying at the Franklin Square House near the Boston City Hospital when I was studying at Simmons College and she, at Boston University. We became fast friends. She had me as her guest in her home in North Woodstock, New Hampshire, where she lived with her parents and maternal grandmother, and showed me the beautiful scenic spots of the White Mountains. This visit gave me an insight into the activities and character of a typical New England town and the enjoyment of the simple unpretentious hospitality of an old Yankee family. A rare experience indeed!\n\nBefore I left New York the summer of 1948, I was a bridesmaid to Betty Lee upon her marriage to Paul Gee on June 7, 1948. She was formerly a teacher of religion at True Light and its principal during the Second World War. I had also promised to return to marry John Shue Fong Lew, a widower with two younger daughters in Canton. I had met him casually in Boston in 1947 through a mutual friend, Grace Chin, and had become better acquainted with him when he came to see me in New York, often accompanied by his good friend, Lew Orne. We were both mature and ready to settle down by this time, and fortunately felt drawn to each other. On the way back to Honolulu, I stopped over in Chicago where Mother had taken Edmund to join his mother and where she was waiting for me to accompany her home. As soon as I had fulfilled my commitment, I left Honolulu in October 1950 for Chicago, where John and I were married from Helen's home on 4 November 1950, in a simple ceremony at a local church rectory.\n\nAfter living in an apartment near Harvard Square for a few months, we bought a duplex on 12 Littell Road, Brookline, in order to be near John's business, \"The Ming Restaurant”, at 1022 Beacon Street. By 1952, the business had deteriorated so much that it was not feasible to continue it and we turned it over to S. Y. Lew, one of the partners who wanted it. In the meantime we sent for our daughters, Gar Shuey and Gar Ling, and they arrived in Boston in August 1951 by way of Europe. Both attended Lawrence School and Brookline High School, working as waitresses during the summer in our seasonal restaurant in Bar Harbor,", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211571, "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-1988", "page_number": 288, "title": "RAS-1988", "content_text": "Cio\n\nC\n\nPlate 1. Graduating class, Building Department, Hong Kong Government Trade School (renamed Technical College 1947), summer 1941: Seated left to right: Mr. Fung (workshop instructor), A.J. Peaker (lecturer), F. Buckle (Head, Department of Engineering), G. White (Principal), N.J. Bebbington (Head, Department of Building), K.W. Tam (lecturer), and S.C. Chan (lecturer). ‘Saigon-linen' (wet-wash) suits were the common form of dress. Photograph taken outside main entrance, note high-quality face brickwork which is uncommon in Hong Kong.", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211591, "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": 6, "title": "RAS-1989", "content_text": "CONTENTS\n\nPRESIDENT'S REPORT\n\nHON. TREASURER'S REPORT\n\nHON. LIBRARIAN'S REPORT\n\nARTICLES:\n\nDan Waters\n\nLIBRARIES\n\n138 1937. vii\n\nAR\n\nIn the Steps of Lu Pan: Reminiscences of Building in Hong Kong\n\nK.J.P. Lowe\n\nHong Kong, 26 January 1841: Hoisting the Flag Revisited\n\nKeith Stevens\n\nThe Jade Emperor and his Family, Yu Huang Ta Ti\n\nKeith Stevens - Fukienese Wang Yeh (Ong Ya [Hokkien])\n\nP.H. Munro-Faure\n\nThe Kiukiang Incident of 1927\n\nA.D. Blackburn\n\nHong Kong, December 1941 July 1942\n\nChan Ka-yan\n\nJoss Stick Manufacturing: A Study of a Traditional Industry in Hong Kong\n\nP.H. Hase\n\nCheung Shan Kwu Tsz, An Old Buddhist Nunnery in the New Territories and its Place in Local Society\n\nJ.H. Haan\n\nThalia and Terpsichore on The Yangtze, Survey of Foreign Theatre and Music in Shanghai 1850-1865\n\nFred Dagenais\n\nJohn Fryer's Early Years in China: I. Diary of His Voyage to Hong Kong\n\nChan Wing-hoi\n\nThe Dangs of Kam Tin and Their Jiu Festival\n\nxxi\n\nxxiii\n\n8\n\n18\n\n34\n\n61\n\n77\n\n94\n\n121\n\n158\n\n252\n\n302\n\nNOTES AND QUERIES:\n\nE. Sinn\n\nNotes on the Robert Hart Papers at the University of Hong Kong Library\n\n376\n\nP.H. Hase\n\nA Song from Sha Tau Kok on the 1911 Revolution\n\n382\n\nP.H. Hase\n\nThe Mutual Defence Alliance (Yeuk) of the New Territories\n\n384\n\nP.H. Hase - More on The Man the Emperor Decapitated\n\n388\n\nIssei Tanaka\n\nThe White Tiger\n\n389\n\nKeith Stevens - British Chinese Labour Corps Labourers Buried in England\n\n390\n\nAnthony Siu Kwok-kin\n\nThe History of Hong Kong: From A Village to A City\n\n391\n\nAnthony Siu Kwok-kin\n\nHistorical Records\n\nAnthony Siu Kwok-kin\n\nBOOK REVIEWS\n\nTai Yu Shan from Chinese\n\n394\n\nA Tung Lo Wan\n\n399\n\n400\n\nV", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211641, "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": 56, "title": "RAS-1989", "content_text": "31\n\naides and guardians. His two major aides, according to a Taiwanese temple keeper, are major deities in their own right:\n\nT'ai I Chiu K'u T'ien Tsun (AZREF) and Lei Yin P'u Hua T'ien Tsun (LEO).\n\nHe has a senior deity as his personal messenger, Teh Chih Chiangchun (特赤將軍)\n\nA Buddhist priest guiding a visitor around his temple in Chia I county in Taiwan, in which the Jade Emperor was the main deity on a side altar in a side hall pointed out that he had four bodyguards:\n\nThe Marshals Wen (溫), Ma (馬), K'ang (康) and Chao (趙) with blue, white, red and black faces respectively.\n\nThe full title of the Jade Emperor is:\n\nHao T'ien Chin Kuan Yu Huang Shang Ti (昊天金阙玉皇上帝) or T'ien Ti San Chieh Shih Fang Wan Ling Chen Tsai (天帝三界十方万灵真宰). This is possibly best translated as The True Lord of Heaven, Earth and Mankind, in all areas and of the Mystical Spirits.\n\nThe following are the short titles by which the Jade Emperor is known:\n\nYu Ti (玉帝)\n\nYu Huang T'ien Kung (玉皇天公)\n\nT'ien Kung (天公)\n\nT'ien Kung Tsu (天公祖)\n\nT'ien Kung Yeh Yeh (天公爷爷)\n\nT'ien Shang Ti (天上帝)\n\nTien Ti (天帝)\n\nHe is also known as:\n\nYu Huang Ta T'ien Tsun Hsuan Ch'iung Kao Shang Ti (玉皇大天尊玄穹高上帝)\n\nYu Ch'ing Shang Ti (玉清上帝)\n\nHao T'ien Shang Ti (昊天上帝)\n\nShang Ti (上帝)\n\nLao T'ien Yeh (老天爷) North China", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211647, "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": 62, "title": "RAS-1989", "content_text": "37\n\nPestilence Wang Yeh were revered in Fukien before 1661, the date given for their first arrival in Taiwan. The first images, five in all, bore surnames which have been passed on to individual Pestilence Wang Yeh in all parts of Taiwan. A nineteenth-century missionary, Doolittle,3 noted images of Five Emperors in temples in Fuchou, said to control epidemics and malignant diseases. He understood that the 'idols', much feared by the common people, had several attendants, two of whom were very frequently paraded through the streets, one was the Tall White Devil and the other, the Short Black Devil. These two, Generals Hsieh and Fan, are still commonly seen in Taiwan and South-East Asia but only comparatively rarely are they colocated with the Pestilence Wang Yeh. He went on to describe a ritual involving setting fire to 'spirit boats' floating down the Min river, which were believed to bear diseases and unhealthy influences out to sea. It used to be believed in Taiwan and still is in Singapore, that the Pestilence Wang Yeh themselves could and did spread contagion.\n\nImages of the Pestilence Wang Yeh in temples have in the main been seen in groups of three or five, each bearing an individual surname (see Plate 9). Nowadays they each have only a surname, without any given names and are therefore somewhat more fortunate than the earlier Pestilence Wang Yeh who had neither surname nor given names. It was the practice for migrants to select the Wang Yeh bearing their own surname as their particular protective deity, and although the surnames Chih (李), Wu (武), Wen (温), Su (↡K) and Fan (皖YZ) are common amongst Pestilence Wang Yeh, Li (李*) and Chu (祝) are also quite widespread too. There is little functional difference and though in legend, particularly in South-East Asia, Chih is the main Wang Yeh, \"The Leader of the 108 or 360', Li is a close runner-up for the honour in Taiwan.\n\nDespite the fact that in the Pestilence Wang Yeh temple at Nan K’un Shen near Tainan (claimed to be the oldest Wang Yeh temple in Taiwan) the main deity on the main altar is Li, with the other four, Fan, Chih, Wu and Chu beside him, the Five connected with the Five Protective Spirits of Fukien referred to in the legends below, are Hsu (徐#), Li (李4), Po (舰4), Heng (衡f) and Chu (祝️).\n\nAs one would expect there are individual cults which do not follow standard patterns. One Pestilence Wang Yeh has been referred to by forenames as well as his surname. This also was in Nan K'un Shen where", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211706, "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": 121, "title": "RAS-1989", "content_text": "96\n\nThere are four reasons why this area developed incense wood cultivation. Firstly, the area is extensively underlain by igneous rocks, the disintegration of which forms sands and silts: an ideal soil type for the growth of the incense tree. Secondly, the long history of cultivation of incense trees in Tung-kuan had enabled the cultivators to accumulate the necessary experience in the technique of incense tree cultivation. Moreover, the fact that most of the cultivators inherited their business from their fathers suggests that they were highly skilled in the cultivation of incense trees, and the tapering and cutting of incense wood.2 In addition to these physical and historical factors, the market for incense products was large. There was a high demand from the inland areas of Kuang-tung, Chiang-hsi and Che-chiang which consumed large quantities of incense wood annually. The Hong Kong area, being geographically accessible, collected incense wood logs in Tsim Sha Tsui (then called Tsim Sha T'ou or Hsiang Pu T'ou) from where it was shipped by small boats to Shek Pai Wan (near Aberdeen) and then reshipped by Chinese sea-going junks to Canton. From this place, incense wood was transported northward overland to Chiang-su and Che-chiang. Thus the cultivation of the incense trees also stimulated the development of the small local ports.\n\nIt has been suggested that the cultivation of and trade in incense trees gave rise to the name of Hong Kong (literally meaning \"Incense Harbour\", #), \n\n香港\n\nLittle Hongkong, or Heung-kong-wai, is said to have been so-called on account of the quantity of Pak-mu-heung-shu then growing there, the wood of these white-wood fragrant trees is called “Nga-heung” (i.e. fragrant wood white as a tooth), is odoriferous when burnt, and although now the woodcutters have left but few trees there and at Wong-nei-chung, yet formerly it grew abundantly there. In the time of the Han Dynasty, this wood, it is said, was highly valued, and formed an article of tribute.\n\n5\n\n>>4\n\nIt seems that before the mid-seventeenth century, the incense industry, though one of the three major industries of Hong Kong, was not engaged in the manufacture of joss sticks. For example, Fêng K'ê-pin of the Ming Dynasty has 22 prescriptions for the use of incense powder, but none refers to the manufacture of joss sticks.*", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211777, "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": 192, "title": "RAS-1989", "content_text": "The Rivals. 1861 saw some entertainment on board H.M.S. Scout, and in March 1864 there was a Prussian ship, the Gazelle, in port, and its amateur society performed three plays, two of which were by Kotzebue and Körner, whether in German or English is unknown, but the audience \"frequently expressed their approval by enthusiastic applause”. \n\nAs was stated in the introduction, there were times in the history of Shanghai when the Settlement was threatened from outside and foreign troops had to assist in its defence. Thus in the early sixties several regiments were brought down to the city. Both the British 31st and 67th regiment came out in 1861, to sail home in July 1863 and July 1865 respectively. The Royal Artillery started operations in 1862. After the military tasks had been largely completed in 1863, there was time left for whatever amusement could be organised — among these, of course, theatricals. Mid-March 1863 the amateurs of the 31st staged Lover's The White Horse of the Peppers and Brough's Crinoline \"before the largest audience of the season\".\" Some weeks later the Royal Artillery scored an equal success. Shortly before their return to England the 67th amateurs put on Selby's The Unfinished Gentleman on June 17, 1865, which was \"well attended and gave great satisfaction\".\" On more than one occasion the officers and local amateurs joined forces for the staging, for instance, of Morton's farces Where there's a Will there's a Way and Fitzsmythe of Fitzsmythe Hall on March 26, 1863 \"before a crowded audience of subscribers to the fund for defraying the expenses\".42 \n\nTravelling Companies \n\nUntil the heyday of theatrical entertainment in Shanghai during the years 1864 and 1865 only one professional company visited the city: On August 9, 1856 Messrs Baker, Woodward and Montgomery (\"formerly of the New York Serenaders\") advertised that they would give, on the 14th, a \"Grand Ethiopian Musical Soiree\" which “could not fail to please all lovers of fun and harmony\" and at which among others \"the sidesplitting Negro farce 'The Nigger Doctor and his Patient, or The First Lesson in Surgery' \"' would be performed. Ethiopian Soirees were another name for the minstrel shows given by blackened whites; they originated in the early 1830s and became hugely popular, especially in America, but later also in Britain,40 and to some extent in Shanghai too. These Ethiopian entertainments were given sometimes by amateurs (May 15, 1854) and sometimes by touring companies like the one mentioned above and later, in November and December 1864, by the", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211786, "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": 201, "title": "RAS-1989", "content_text": "176\n\nOr perhaps Miss Durable might suit your views. Such beauty on a stage is rarely seen\n\nHow well too they contrived their Crinoline! Oh! Bachelors give up your wretched lives.\n\nAnd take these beauteous damsels for your wives\". 85\n\nWith hindsight it is of course easy enough to see the wit and irony of these lines and for contemporaries they must have been crystal clear.\n\n96\n\nNot many other accounts have been left to us, but some photographs of a French amateur performance in the early seventies have been published, and there is the following amusing description of a staging on board H.M.S. Scout, when she lay in Shanghai in 1861, of J.M. Morton's farce \"Lend me Five Shillings\" by one of the participants:\n\nJimmy Towers and I, being the only ladies, had to go ashore to be measured for our clothes which we thought was great fun and I must say Towers who was a handsome boy, when made up and after judicious padding and paint made a most bewitching Julia. I, being rather thin, had to be padded up also and as the sun had taken such liberties with my complexion it required a great deal of paint and labour to make me presentable, and as it was a ballroom scene we had low-neck dresses and bare arms. However we were a success and I believe that those who came off shore never knew that Towers was not really a girl. A discussion then arose as to what to wear under our dresses, and it was decided that white duck trousers were admirably fitted to represent an important article of feminine attire. This, as the sequel proved, was quite correct. The play went on well, until getting too near the footlights I had to turn quickly to prevent my clothes catching fire [candles were used JH] and being unable to manage my crinoline properly, it flew in the air and a young wretch right behind remarked in a voice loud enough for anyone to hear: 'Look at her drawers'. This of course raised a great laugh at my expense\". (see also Appendix III, p. 91-93.)\n\n―\n\nDespite the often benevolent attitude of the local paper, the actors were well aware of their limitations, as witness the prologue by Peter Proteus on February 18, 1857:\n\nAnd tho' our Acting may not be the best\n\nApprove what's pleasing and forgive the rest\n\nRememb'ring what we all must e'en confess", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211823, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1989", "page_number": 238, "title": "RAS-1989", "content_text": "213 \n\nOur Wife: \n\nCount de Brissac: Major Taylor \n\nRosine: Mr. W. Hyslop (of Gibb, Livington & Co) Pomaret, father of Rosine: D.A.C.G. Cooksley \n\nMarquis de Ligny: Mr. Stuart \n\nMariette: Lt Maynard of the 31st regiment \n\nThe Goose with the Golden Eggs: \n\nMr. Turby: D.A.C.G. Cooksley \n\nHis wife: D.A.C.G. Hayter \n\nClara, their daughter: Mr. A. Broom (of Jardine, Matheson & Co) \n\nBonsor, clerk: Dr. Sexton of the 5th Bombay N.L.I. (native lancers and infantry) Flickster: Li Yonge, 2nd Beloochi regiment \n\nAfter a lapse of almost three years the amateur theatricals took a new lease of life in a tastefully fitted up godown-theatre (for a description see Survey). It was a subscription-night with about 250 spectators, of whom 30 were female. For the first time some real names of actors were given and it became clear that the cooperation of the military had been sought for the occasion. Because the names are no longer phoney, it is finally useful to present a cast list. Among those mentioned was D.A.C.G. (i.e. Deputy Assistant Commissary General) Cooksley who died in July during one of the campaigns against the Taipings, at Quinsan. Fine playing, if one did not mind the pieces. That, however, had become a standard complaint by now. \"There was nothing striking or witty in either of the plays so that an occasional local pun or remark interpolated by the actors elicited the greatest applause\"; rather sourly the critic continued “this should not be as it interferes with the harmony of the play”. In Our Wife \"the gentle blushing Rosine was capitally got up by Mr. HYSLOP who created quite ‘a sensation' when he made his curtsey to the audience\". In contrast Mr. STUART \"was graceful in his part but lacked energy where it was requisite to give effect to the plot\". That female dress was not always easy to wear for the men was underlined when \"Lt MAYNARD acted the strong-minded cousin Mariette very fairly, despite the difficulties of crinoline”. In The Goose with the Golden Eggs the Mrs. Turby of D.A.C.G. HAYTER was \"the best piece of masculo-feminine performance we have seen\". It had to be admitted though that not all men were equally up to female characters: \"Clara, as represented by Mr. BROOM, although admirably got up in the coiffure, was rather outré in the dress, especially about the sleeves; while the manner and voice resembled more the roughness of the father than the gentleness of the mother\". (NCH 14.2.1863). \n\nL \n\n17.2.1863 (Tue) \n\nRepeat of 13.2.1863. \n\n2.3.1863 \n\nS. LOVER: \"The White Horse of the Peppers\" (1838) \n\nT: Comic drama (2 acts) \n\nR.B. BROUGH: \"Crinoline*\" (1856) \n\nT: Farce (1 act) \n\nC: Amateurs of the British 31st regiment \n\nTH: N.N. \n\nR: Cast: \n\nThe White Horse of the Peppers: \n\nMajor Hans Mansfeldt: W. Parrott Gerald Pepper: A. Keeble Magdalene: H. MacGuire Crinoline: \n\nMrs. Coobiddy: S. Gale Mr. Coobiddy: W. Phillips \n\nAgutha: S. Gule \n\nDillon: J.S. Galbreath \n\nCapt. LeBrown: J.S. Galbreath Miss Tite: P. Conron", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211837, "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": 252, "title": "RAS-1989", "content_text": "227\n\nA. DUMAS: \"Camille\"\n\nT: Drama\n\nC: Lewis A.D.C.\n\nTh: Lyceum Theatre (1)\n\nR: The drama Camille, an English adaptation of Alexandre Dumas' \"La Dame aux Camélias\" was, in the eyes of the Commercial Record (5.5.1865) \"singularly unfitted for the powers of the performers. Miss Rose EDOUIN acted with her usual ability but as the heroine is a character almost impossible to render we must not object where we cannot praise”. Miss Jenny NYE starred in the farce Which is Which? written by a member of the company, Mr. GILL, who himself was a “capital low comedy actor”.\n\n28.3.-5.4.1865\n\nJ.B. BUCKSTONE: \"The Flowers of the Forest\" (1847)\n\nT: Musical drama (3 acts)\n\nJ.B. BUCKSTONE: “Isabella or Woman's Life\" (1834)\n\nT: Drama (3 acts)\n\nD.W. JERROLD: \"Black-eyed Susan\" (1829)\n\nT: Musical drama (3 acts)\n\nT.J. WILLIAMS: \"Nursery Chickweed\" (1859)\n\nT: Farce (1 act)\n\n\"Kenilworth\", possibly by A. HALLIDAY and F. LAWRANCE (1858)\n\nT: Burlesque\n\n\"Mr. and Mrs. Peter White\", anon. (1854)\n\nT: Farce (1 act)\n\n\"Rob Roy”, Numerous pieces with this title are listed in HED. i.a. by W.H. MURRAY (1818) and C.H. HAZLEWOOD (1864).\n\nC: Lewis A.D.C.\n\nTh: Lyceum Theatre (1)\n\nR: More than the Herald, the Record went into a rather detailed description of the Lewis season. Thus about Flowers of the Forest it wrote that there was \"an energy of revenge predominating all through the play while the occasional glimpse of pathos, combined with the jovial jocularity of the gipsys, tone down the otherwise tragic situations. Miss Rose EDOUIN, Miss NAYLOR and Mr. CRESWICK acted with power and well restrained manner“, Mr. CRESWICK “possesses great dramatic force and expresses himself well. His manner is somewhat stiff, but appearances before larger and more requiring audiences will obviate this habit\", \"His voice is good but somewhat monotonous of lone\" (SCR 5.5.1865).\n\n8.4.1865 (Sat)\n\nW. BROUGH: \"Perdita\" (1856)\n\nT: Burlesque (1 act)\n\nJ.B. BUCKSTONE: \"A Lesson for the Ladies” (1838)\n\nT: Comedy (3 acts)\n\nC: Lewis A.D.C.\n\nTh: Lyceum Theatre (1)\n\nN: Rose Edouin's benefit\n\nR: NCH 22.4.1865: no review,\n\n11.4.1865 (Tue)\n\nJ.B. BUCKSTONE: \"A Dead Shot\" (1827)\n\nT: Farce (1 act)\n\nJ. KENNEDY: \"Sweethearts and Wives” (1856)\n\nT: Burlesque (3 acts)\n\nC: Lewis A.D.C.", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211848, "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": 263, "title": "RAS-1989", "content_text": "238\n\n\"Cool as a Cucumber\" (24.3.1851). P: 26.3.1857; 30.3.1864; 4.4.1864\n\nJOHNSTONE, J.B. (1803-1891)\n\n? \"Aurora Floyd\" (May 1863). P: 26.11.1864; 17.4.1865\n\nKENNEY, James (1780?-1849)\n\n**Love, Law and Physic** (20.11.1812). P: 28.1.1851\n\n\"Raising the Wind\" (5.11.1803).144 P: 9.2.1858; 30.3.1864; 4.4.1864\n\n**Sweethearts and Wives** (7.7.1823). P: 11.4.1865\n\n**Truth out!** (7.3.1812). P: 10.11.1865; 20.11.1865\n\nKÖRNER, Theodor (1791-1813)\n\n\"The Governess\" (= \"Die Gouvernante\"). P: 28.3.1864\n\nKOTZEBUE, August Friedrich Ferdinand von (1761-1819)\n\n\"The Harvest at Home\". P: 28.3.1864\n\nLACY, Thomas Hailes (1810-1873)\n\n\"A Silent Woman\" (17.8.1835). P: 29.6.1864\n\nLILLE, Hubert\n\n\"As Like as Two Peas\" (30.6.1854). P: 16.3.1858\n\nLINLEY, William (1771-1835)\n\n? \"The Honeymoon\" (7.1.1797). P: 15.4.-21.4.1865\n\nLOVER, Samuel (1797-1868)\n\n**The White Horse of the Peppers** (26.5.1838). P: March 1863; 16.3.1863\n\nLYTTON, Edward Bulwer (1803-1873)\n\n\"The Lady of Lyons or Love and Pride\" (15.2.1838). P: 10.2.1864; 22.10.-28.10.1864(?); 29.4.1865(?)\n\nMADDOX, John Medex (1789-1861)\n\n\"A Fast Train! High Pressure!! Express!!!\" (25.4.1853). P: 8.3.1854\n\nMARSTON, John Westland (1819-1890)\n\n\"A Hard Struggle\" (1.2.1858). P: 12.11.-18.11.1864\n\nMATHEWS, Charles James (1803-1878)\n\n\"A Bachelor of Arts\" (under pseudonym: Pelham Hardwicke) (23.11.1853). P: 10.2.1858; 8.5.1865\n\n\"Little Toddlekins\" (15.12.1852). P: 26.5.1864\n\n\"Used Up\" (with D. Boucicault) (1.6.1846). 138 P: 26.1.1852; 27.1.1853; 18.2.1857\n\nMAYHEW, Augustus Septimus (1826-1875)\n\n\"The Goose with the Golden Eggs\" (with H.S. Edwards) (1.9.1859). P: 13.2.1863; 17.2.1863; 26.4.1865\n\nMAYHEW, Edward (1813-1868)\n\n\"Make your Wills\" (16.7.1836). P: 23.1.1856\n\nMAYHEW, Henry (1812-1887)\n\n\"The Wandering Minstrel\" (16.1.1834). P: 24.5.1865", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211853, "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": 268, "title": "RAS-1989", "content_text": "Richard III: W. Shakespeare; 26.4.1865.\n\nThe Rivals: R.B. Sheridan; 28.9.1858, 23.11.1864.\n\nA Roarer: N.N.; 19.4.1865.\n\nRob Roy; C.H. Hazlewood? W.H. Murray? 28.3.-5.4.1865.\n\nA Roland for an Oliver: T. Morton Sr; 23.2.1852. Roofscrambler: G.A.à Beckett; 12.12.1850.\n\nThe Rose of Castille: A.G. Harris; 8.10.-14.10.1864. The Rough Diamond: J.B. Buckstone; 13.4.1865.\n\nThe Serious Family: M. Barnett; 8.10.1857, 2.6.1859, 23.3.1865, 28.4.1865. Siamese Twins: G.A.à Beckett; 5.5.1853.\n\nA Silent Woman: T.H. Lacy; 29.6.1864.\n\nSink or Swim: T. Morton Jr; 16.2.1857.\n\nSlasher and Crasher: J.M. Morton; 21.2.1856.\n\nStill Waters Run Deep: T. Taylor.; 23.4.1857, 15.3.1860. Sweethearts and Wives: J. Kenney; 11.4.1865.\n\nTake that girl away: L.S. Buckingham; 15.2.1860; 3.12.1864. Time tries all: J. Courtney; 5.5.1858, 10.5.1860, 21.3.1865. To Paris and back for £5: J.M. Morton; 10.5.1860, 21.3.1865. The Turned Head: G.A.à Beckett; 27.1.1853.\n\nTurn out!: J. Kenney; 10.11.1865, 20.11.1865.\n\n'T Was I: J.H. Payne; 27.4.1865.\n\nThe Two Bonny Castles: J.M. Morton; 22.3.1854, 8.5.1865.\n\nThe Unfinished Gentleman: C. Selby; 17.6.1865.\n\nUrgent Private Affairs; J.S. Coyne; 5.5.1858.\n\nUsed Up: D. Boucicault & C.J. Mathews; 26.1.1852, 27.1.1853, 18.2.1857.\n\nThe Wandering Minstrel: H. Mayhew; 24.5.1865.\n\nWhere There's a Will There's a Way: J.M. Morton; 26.3.1863.\n\nWhich is which?: W.B. Gill; 27.3.1865.\n\nWhitebait at Greenwich: J.M. Morton; 23.1.1856, 16.2.1859, 26.5.1864.\n\nThe White Horse of the Peppers; S. Lover; March 1863, 16.3.1863.\n\nA Wonder: H. Carey S. Centlivre?: 12.11.-18.11.1864,\n\nWoodcock's Little Game: J.M. Morton; 14.12.1865.\n\nThe Young Widow: J.T.G. Rodwell; 27.4.1865,\n\n243\n\nPage 268", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211856, "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": 271, "title": "RAS-1989", "content_text": "246\n\nKing, F.H.H. and P. Clarke: “A Research Guide to China Coast Newspapers 1822-1911”, Cambridge (Mass), 1965.\n\nKosch, Wilhelm: \"Deutsches Theater Lexikon\", Klagenfurt, 1960.\n\nKounin, I.I.: \"The Diamond Jubilee of the International Settlement of Shanghai\", Shanghai, n.d. (c. 1939).\n\nKunitz, Stanley (Ed.): \"British Authors of the 19th Century\", N.Y., 1936.\n\nLang, H.: “Shanghai considered socially\", Shanghai, 1875.\n\nLanning, G. and S. Couling: \"The History of Shanghai\", Vol. I.; Shanghai, 1921. MacGuire, Paul: \"The Australian Theatre\", Melbourne, 1948.\n\nMacLellan, J.W.: \"The Story of Shanghai from the opening of the port to foreign trade\". Shanghai, 1889.\n\nMakepeace, Walter, Gilbert E. Brooke and R. St. J. Bradwell (Ed): 'One Hundred Years of Singapore\", 2 vols.; London, 1921.\n\nMaybon, Charles B. & J. Fredet: \"Histoire de la Concession Francaise de Changhai'', Paris, 1929.\n\nMaude, Cyril: \"The Haymarket Theatre, Some Records and Reminiscences\" London, 1903. Mullin Donald (Ed.): \"Victorian Actors and Actresses in Review\", Westport, 1983 National Union Catalogue.\n\n1\n\nNicoll, Allardyce: \"A History of English Drama 1660-1900\", 6 vols,; Cambridge 1952ff. Pal, John: \"Shanghai Saga\", London, 1963.\n\nPearsall, Ronald: \"Victorian Popular Music\", Newton Abbot, 1973.\n\n\"The Player's Library. A Catalogue of the Library of the British Drama League”, London, 1950.\n\nPope, W.J. Macqueen: \"Haymarket, Theatre of Perfection\", London, 1948. Reynolds, Ernest: \"Early Victorian Drama (1830-1870), New York, 1965 (reprint of 1936 edition).\n\nRiemann, Hugo: \"Musik Lexikon\", Berlin, 1916 (8th edition).\n\nRowell, George (Ed.): \"Nineteenth Century Plays”, Oxford, 1972.\n\n“Shanghai Alamanac” 1855, 1856, 1858, 1862; Shanghai, 1854ff years.\n\n**Shanghai t'ung yen-chiu tzu-liao (Shanghai Research Materials), Hong Kong 1972 (reprint of 1936 edition).\n\nSmith, C.; \"The Hong Kong Amateur Dramatic Club and its predecessors\" in: \"Journal of the Hong Kong Branch of the R.A.S.\", Vol. 22 (1982), p. 217-251. Thomson, Peter: \"Plays by Dion Boucicault\", Cambridge, 1984.\n\nToll, Robert C.: 'Blacking Up. The Minstrel Show in 19th century America”, New York, 1974.\n\nTroubridge, St. Vincent: \"The Benefit System in the British Theatre”, London, 1967. Wearing, J.P.: \"American and British Theatrical Biography\", London, 1979. White, Walter: \"China Station 1859-1864\", London, 1972.\n\nWilliams, Harold S.: \"Tales of the Foreign Settlements in Japan\", Tokyo, 1972. Wright, Arnold and H.A. Cartwright: \"Twentieth Century Impressions of Hong Kong. Shanghai and other Treaty Ports of China\", London, 1908.\n\nAbbreviations:\n\nNOTES\n\nBGM: Boletim do Governo de Macao.\n\nNCH: North China Herald.\n\nSCR: Shanghai Commercial Record.\n\n1\n\nPerformance 6.5.1852. NCH 8.5.1852.\n\nOnly passing attention has been paid to the early theatre in Shanghai: Lanning & Couling. p. 429-430: MacLennan: p. 85-86.", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211859, "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": 274, "title": "RAS-1989", "content_text": "63\n\n64\n\nNCH 12.3.1859.\n\nNCH 12.3.1859.\n\nLang, p. 51.\n\n66 NCH 16.3.1861.\n\n67\n\nNCH 2.7.1864.\n\n249\n\nNCH 26.2.1859.\n\n69 NCH 11.2.1865. Probably a detailed review had appeared in the North China Daily News, but as already stated in section II, this paper is not available in any library.\n\n70 NCH 20.9.1856.\n\n71\n\n72\n\nFor the Hong Kong visit see China Mail 14.8.1856, 21.8.1856, 16.10.1856.\n\nNCH 14.11.1863.\n\nDyce, p. 104,\n\n74\n\nNCH advertisement 6.2.1858.\n\n75 NCH 31.1.1852, 23.2.1852.\n\n76 NCH 25.3.1854.\n\n77\n\nSec: Pearsall, p. 27-28.\n\nAccording to Wright, p. 390.\n\n70 L\n\n81\n\n\"Puck'', Vol. II, no I (March 3, 1873), p. 11,\n\nBarr, p. 110.\n\nSmith, p. 228-229.\n\n82 Makespeace e.a., Vol. II, p. 387.\n\n83\n\nNCH 28.3.1857.\n\n**NCH 19.2.1859.\n\n85\n\nNCH 28.5.1864.\n\n86\n\nIn Maybon & Fredet, fac. p. 368, with men playing the roles of women.\n\nHJ The title of the play is wrongly given as \"Send me 5 shillings\".\n\n88 White, p. 23.\n\n89 NCH 21.2.1857.\n\n90 Lang, p. 50.\n\n91 NCH 31.1.1852.\n\n92 NCH 27.3.1852.\n\n93 NCH 8.5.1852.\n\n94\n\nThat the Commercial House and the Commercial Hotel were at least on the same premises can be deduced from the fact that they bore the same Chinese hong name: **E-lee#\" i.e. I-li (of Shanghai Almanac 1856: Commercial House; 1858: Commercial Hotel). The Commercial House was opened in May 1853 (advert. in NCH 7.5.1853) “on the site of the late Victoria Hotel\". It was temporarily closed some years later and re-opened as the Commercial Hotel on June 13, 1856 (adv. in NCH 14.6.1856) by two Frenchmen, Barraud and Barrazie. On November 15, 1858, the building was sold at a public auction (adv. NCH 23.10.1858) for £4,200 (NCH 20.11.1858). According to the", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211860, "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": 275, "title": "RAS-1989", "content_text": "250\n\nadvertisement announcing the auction the ground lot was No 32; this can be found on a plan of the Settlement in the archives of the London Missionary Society (Central China, Incoming Letters, Box 1, Fold. 2. Jack D). That the theatre was in a godown adjoining the Commercial House is mentioned in an advertisement for a book auction that was to take place there (NCH 1.7.1854) and another adv. in the NCH 9.8.1856 (“Old Theatre on the premises of the 'Commercial House').\n\n95 NCH 18.4.1857.\n\n96 NCH 25.4.1857.\n\n97 NCH 2.5.1857.\n\n98 According to the Shanghai Almanac for 1855 Crampton's had rented lots 43 and 77. The plan in the L.M.S. archives shows these to be between Church Street and Bridge Street.\n\n26.1.1856.\n\n99\n\n100 NCH 1.1.1859.\n\n101 NCH 26.2.1859.\n\n102 NCH 19.2.1859.\n\n103 NCH 29.10.1864; adv. NCH 7.5.1864.\n\n104 NCH 26.11.1864.\n\n105 Cordier, III, col. 2232.\n\n106 NCH 2.10.1852.\n\n107 NCH 4.12.1852.\n\n108 NCH 28.5.1864.\n\n109 Information supplied at a meeting 16.11.1866; of NCH 24.11.1866.\n\nNCH 22.9.1866.\n\nNCH 17.11.1866.\n\n112 Minutes in NCH 24.11.1866.\n\n113 NCH 24.11.1866.\n\n114 For a brief survey of the Lyceum Theatre see: Shanghai-t'ung, p. 487-491.\n\n115 NCH 3.12.1864.\n\nNCH 25.6.1864.\n\n117 Darwent, p. 99; cf also Maybon & Fredet, p. 264-265. Wright, p. 390.\n\n119 White, p. 23. In the archives of the L.M.S. there are, in the correspondence, a number of references to printing activities, but they of course focus on religious tracts, etc. Only in some instances is there mention of \"commercial papers printed\" or \"Job work\" (letter 19.4.1853; Box 1, Fold. 4, Jack A).\n\n120 NCH 7.5.1853.\n\n121 NCH 12.3.1859.\n\n122 NCH 1.8.1863.\n\n123\n\n124 NCH 13.5.1865, 20.5.1865.\n\nof Pal, p. 121.", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211882, "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": 297, "title": "RAS-1989", "content_text": "272\n\nbeautifully marked by black bars on a white ground.\n\nOn Thursday there were several albatrosses. The first mate says the wings of the largest would have measured quite 12 feet if spread out. They look almost as big as a dog of fair size, and fly round close to the stern of the ship. The bird I skinned was cased with fat, and very oily indeed. Directly they are caught and placed on deck they begin to vomit oil, and can never rise to fly from the deck.\n\nThis cold weather is very agreeable after such a roasting as we had in the tropics. Soon however we shall experience the second edition which will be hotter. The captain has behaved uncommonly well lately, and has almost forgotten to swear. Moreover he is getting quite kind and obliging. Capt Moate and I keep together, and he finds that two to one is rather too many, so he had to knock under a little.\n\nOur provisions have lasted far better than I anticipated; we have still quite a respectable stock of fowls and vegetable. My mouth, however, quite waters for the pine-apples, mangosteins, bananas, yams, etc. which we shall get at Java when we get there. Our yesterday's dinner will give you a fair idea of what we have. Roast fowl, cold pork, preserved mutton pie, green peas preserved, potatoes, plum pudding (bottled plums), cheese, etc. etc. There is nothing to complain of as regards food. Yet I do not get fat upon it someway or other. I believe it is for want of exercise. They tell me I ought to drink wine, but as long as I can I shall be a tee-totaller.\n\nThe captain's wife has been very unwell for some days. The sea evidently does not agree with her. A breeze is just now beginning to spring up, although it is hardly a favorable one. The sunset is very fine indeed. There is a ship just in sight, and the captain has just gone on the deck with his glass. I shall often be thinking of home, and all my friends and relations tomorrow. I can picture you all out now at home. Mother and Siss busy in the shop, and having a long chat with some old woman or other on Saturday night.\n\nMonday, June 3rd\n\nSince my last entry upwards of a fortnight has passed away, during which I have passed through no end of difficulties and misfortunes, that I am almost disheartened, and have not had the courage to attempt the", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211899, "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": 314, "title": "RAS-1989", "content_text": "289\n\nEvery few yards you see people bathing. Women come down and go out into the middle of the water up to their shoulders, and then dip and scrub the little brown youngsters and teach them to swim. In places the water is quite alive with them, men, women and children altogether. It is quite disgusting to see such scenes of indecency, but people there seem to think nothing of it.\n\nOn the second day of my walk, I went into town and found a French watchmaker, and got him to put me a new glass, in place of the one I broke in the Channel. I had to pay three rupees, (5/-) for it. Nobody there charges less, and they never do any job to a watch under five rupees. I had a good chat with the old fellow, and got him to repair the hands into the bargain. In his shop I found a young German who could speak almost every European language.\n\nDuring the time I was at Batavia the horse races came off. The plain in front of the Hotel was the race course. Although of course I had nothing to do with the races, I amused myself by looking at the people from the verandah. There was a motley throng of people dressed in their gay holiday clothes. The Malays of all descriptions were dressed in pink cotton clothes. The Chinese in white coats, light blue trousers and straw hats. The Armenians in long flowing robes of yellow or blue, the Arabs somewhat similar, with large turbans. The half-caste and Europeans were dressed as is the universal custom in white. Consequently there was a mixture of colours, as well in dress as in countenance. The fruit sellers were very busy, and seemed to be making a deal of money. The Chinese, with their usual carefulness and forethought, each brought a little bundle of fruit with them so that they might not have to pay through the nose for it. Of the races I can say nothing since I saw nothing; only it pleased me to see a tremendous shower come on in the middle day of the three, and put a stop to the day's fun.\n\nOne day I bought some clothes of the men who infest the place, viz. two kobias, a kind of loose white jacket to sleep in, and wear in the morning, and two pairs of perjaumers, or native loose trousers for the same purpose. Of course people here never think of using bed clothes, and these sleeping clothes are as thin as possible. I also bought a light silk coat, and a pair of white jean trousers.\n\nDuring our stay Captain Moate, unknown to me, got two quart bottles of gin, and got dead drunk. I could not have thought it of him,", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211904, "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": 319, "title": "RAS-1989", "content_text": "294\n\nIn fact since reaching Java I never enjoyed such good health. Captain Moate continually jokes me about my stoutness. I am really getting quite a corporation, in spite of having my clothes continually saturated with perspiration. Even now as I write the perspiration stands in great drops on the backs of my hands.\n\nOur diet holds out wonderfully well, in fact we laid in a good store in Batavia. Every morning I have a great dish of rice and curry. It is a capital dish and the condiments in the curry tend to strengthen the stomach, so that I can now almost digest a brick bat. I mean to live chiefly on it at China if all is well. Today there has been a pig killed, so tomorrow there comes a feast of liver and crow and roast pork. Meat here never keeps over a day, even under the most favourable circumstances.\n\nA few days more and with a fair wind we ought to finish our journey. I shall begin to pack up tomorrow. I brought a piece of American Drilling at Batavia. I got forty yards for eight rupees. Already I have made myself two pairs of trousers and nearly finished a third. I cannot however finish them off before reaching China. All on board in the cabin dress in white, as is the universal custom in Java, and China.\n\nMy cabin is like a little oven on account of the hot sun shining on it all day. At night I sleep with my window open and of course never think of bed clothes. It is only towards morning that the temperature of the room becomes bearable. All day nearly I sit on deck under the awning, where there is generally a fresh breeze blowing when there is a breath of wind. Walking about or taking exercise is an utter impossibility on account of the heat.\n\nI find however the benefit of taking nothing of stimulative drinks. I am always myself, which is more than I can say of the rest of the folks. Only fancy a man taking these things during the day:- at seven o'clock a stiff glass of grog, made with full quarter pt [pint] of rum. Ditto at eleven, at twelve, at five, at eight and at midnight. At dinner a large glass of beer, and three or more glasses of port or sherry. I might have just as much if I liked to drink it, only I know a trick worth two of it. Captain Moate is almost if not quite a slave to spirits. He envies me for looking so stout, while he is continually troubled with a dysentery and is quite thin.\n\nA The Chinese has come off rather badly lately on account of this", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211954, "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": 369, "title": "RAS-1989", "content_text": "344\n\npolice. A cluster of smaller temporary structures were built to house the paper images of the Jade Emperor, the City God, the Daai-Si Wong and Baak Mou-Seung. The Daai-Si Wong, also known as Gwai-Wong (King of Ghosts) is a transformation of the goddess Gwun-Yam, who has a fierce appearance befitting his role in the ritual: to oversee the ghosts when they come for the offerings. The Baak Mou-Seung, literally the White Unpredictable, is one of the two Unpredictables, both members of the Underworld bureaucracy who take peoples' spirits when they are to die. Further away from the main paang was a larger structure for general gods, which was to house most of the gods invited from local temples and shrines.\n\nDecked out with many fa-paai banners from the villagers and outsiders, the main structure had several partitions. At the entrance in front were two huge paper images of two armed gods, who served as the supernatural guardians of the paang. Beside them were two horses with attendants, and a pair of lions. Furthest from the entrance was a stage divided into three sections, all facing the entrance. The middle one is the Taoist altar where the priests performed many of their rites. To the right was the altar for the Dang ancestors Hung-Yi and his two wives. On the left side was the puppet stage, on which plays were performed. On both sides of the central area of the paang were rooms for each of the five gu villages/groups of villages, plus Ying Lung Wai. On the same rows were two rooms for the guards for the festival site, one for guards drawn from the young men of Bak-Bin and the other from those of Naam-Bin. Nearer the front on the right side was a temporary altar for Gwun-Yam.\n\nOn the left side was a large partition dedicated to four separate groups of paper images, many with pottery/ceramic heads. The area was known as the yau-saan, a place to harbour ghosts. Each of these groups was divided into three levels. Two large groups depicted the ten Kings of the Underworld on the topmost level. Under the Kings on the middle level were ten shops, each with signs indicating the business: barber's, brothel, sundry goods shop, pawnshop, second-hand clothing, department stores (two), tailors, porters, and “cool” drinks. On the lower levels were some devils, ghosts under torture in the Underworld, and many shoppers. The subjects of the two other groups were more difficult to identify. One of them was labelled Zizhu Lin, “Purple Bamboo Grove”, the place associated with the Goddess Gwun-Yam. She and her male and female attendants were recognizable among the images on the topmost", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211962, "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": 377, "title": "RAS-1989", "content_text": "352\n\nF. Theatre\n\nAfter the seven-day rites period, the main paang was modified for use as the opera theatre. The raised area originally partitioned for the Taoist rites, puppet plays and the ancestral altar was converted into the opera stage. The ancestral tablet of Hung-Yi and the statue of Gwun-Yam were moved into the smaller paang for the general gods. The rest of the main paang became a raised audience seating area divided into left and right halves. The right half was for Bak-Bin and the left for the Naam-Bin. Here Bak-Bin included Ying Lung Wai. There was also a clear partition of each half into two sections. One section was for males and the other for females. Between the seating areas for Naam-Bin and Bak-Bin was a separate area, the front part of which was seating for guests, and the rear part of which was left empty, probably for standing audience.\n\n64\n\nIn the afternoon before the first opera performance, the rite of exorcism, Jai Baak-Fu, was performed by the opera players on the stage. To the accompaniment of percussion patterns played on large cymbals, gongs, and drums, a man in black fought with a yellow \"white tiger”. Although the opera troupe's ritual practice was to perform this ritual only at places where there had never been any theatrical performance before, the Dangs, for the sake of safety, made a special request and paid the troupe an additional fee to have the rite performed.\n\nThe allocation of theatre seats caused some conflicts among the villagers. I had been told that the seating was allocated on the morning of 24th December, and a chu was allocated seats according to its position in the jiu Memorial. A young man from Shui Tau told me that a fight almost broke out on account of the seating arrangements. There was hot disagreement between some youngsters of Wing Lung Wai on one side and those of Kat Hing Wai on the other. There were more than ten of these young villagers from each of the two villages who were quite ready to fight.\n\n65\n\nSome others solved their seating problems in a more peaceful manner. I learned about the case of a Kat Hing Wai family which was not one of the ritual representatives and had therefore been allocated seats very far from the stage. But the eldest son of the head of the family managed to purchase some seats for his parents to express his filial piety. Another Kat Hing Wai villager had asked him (the son) for a loan of a few", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 211999, "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": 414, "title": "RAS-1989", "content_text": "nine Fung Shui sites in the Dragon's Mouth (ref. EMPZ-). The story goes that the Ho family used to worship there twice every year, at the Spring and Autumn rituals. They required all the boat-people to use their vessels to make a floating bridge, so that the descendants could go to and fro to worship at the grave. It was solely because the boat-people feared the power of the Ho family that they obeyed their commands. Because of this, the boat-people all considered for a long time whether it was possible to destroy the Fung Shui. The result was that they employed a Taoist of great magical powers. He dug a hole on one side to allow him to inspect the bone-urn. He saw that the bone-urn was completely wrapped around with the roots of a banyan tree. The Taoist realised that the name of the site corresponded with the reality. He therefore cut away all the banyan roots. However, the next day, when he went back to inspect, he found that they were all back as before. In the same way, he cut the roots away on a number of occasions, only to find that they immediately returned to their original form. Eventually, the Taoist took a black dog and a black cock and sprinkled their blood all around the cut back banyan roots. In this way the Golden Bell Hanging on a Silken Thread was totally destroyed, for the roots could never grow back into their original form. After this, Ho, the Minister of the Left, found it very difficult to retain either his position or his life, and the boat-people never again had to suffer the hardship of building a floating bridge\". \n\n389 \n\nP.H. HASE \n\nNOTE \n\nJournal of the Hong Kong Branch, Royal Asiatic Society, Vol. 28, pp. 198-203. \n\nTHE WHITE TIGER \n\nWhenever an opera performance is to be staged in a venue where no operas have ever been staged before, it is customary for the actors to stage a short piece called \"The White Tiger\" (白虎), first, before any of the advertised operas. This piece involves a fight between a man dressed in black and an actor dressed as a “white” (usually yellow) tiger.", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 212000, "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": 415, "title": "RAS-1989", "content_text": "390\n\nStaging this piece has atropaic effects, cleansing the site from harmful influences or malicious spirits. Because opportunities to see \"The White Tiger\" staged are rare, it was felt worth printing a photograph (Plate 23) of the piece as staged at the Lung Yeuk Tau rat siu opera matshed in 1983.\n\nIssei TanakA\n\nBRITISH CHINESE LABOUR CORPS LABOURERS BURIED IN ENGLAND\n\nProbably the only visible reminder of an episode in Sino-British military history in Britain is the group of six graves of Chinese labourers who died during or just after the Great War. Of the two thousand or so who died in Western Europe of the nearly hundred thousand Chinese shipped to France by the British only six lie in British soil, in the Shorncliffe Military Cemetery, which is situated beside the former Shorncliffe Military Hospital above the Channel port of Folkestone. They rest far from their native Shantung and Honan provinces, with no indication as to how they died. The proximity of the former hospital suggests that they may well have succumbed from injuries, wounds or epidemic.\n\n\"China on the Western Front\", by Michael Summerskill, published by Summerskill in 1982 which describes other military cemeteries, in France, where Chinese labourers are buried, is a most interesting description of the British Chinese Labour Corps with its officer cadre consisting mainly of missionaries and sinologues.\n\nDespite each of the thousands of Chinese labourers being awarded a war medal, it is worth noting that they are exceedingly rare and a much sought after collectors' item. It would be interesting to know where they all went.\n\nThe illustrations (Plates 24 and 25) are of Shorncliffe Military cemetery with the English Channel and Romney Marsh in the background; and of one of the six gravestones, all of which are well cared for in a tranquil spot under shady trees.\n\nKEITH STEVENS", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 212047, "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": 462, "title": "RAS-1989", "content_text": "Plate 13. The image of the Pescadores Wang Yeh, Fan Fu Ch'ien Sui from the author's collection. The face is painted green stripes in white with red interspersed. He has a red beard and green hands.", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 212056, "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": 471, "title": "RAS-1989", "content_text": "## Step 1\nThe task requires proofreading OCR output of historical records related to Hong Kong, following specific rules to correct errors without altering the original content's meaning or structure unnecessarily.\n\n## Step 2\nThe given text is \"Plate 23. The White Tiger.\" To proofread this, we need to check for spelling errors, spacing issues, and other formatting requirements as per the given rules.\n\n## Step 3\nThe text \"Plate 23. The White Tiger\" does not contain any obvious spelling errors. The words are correctly spelled.\n\n## Step 4\nChecking for spacing issues, the text has appropriate spacing between words and after the period following \"23.\"\n\n## Step 5\nSince the text is short and appears to be a caption or title, we need to determine if it should be formatted in a specific way according to the rules provided.\n\n## Step 6\nThe rules mention transforming the text into standard Markdown and correcting formatting. For a caption like \"Plate 23. The White Tiger,\" it might be appropriate to keep it as is or format it according to Markdown syntax for captions or titles.\n\n## Step 7\nGiven that the text is a simple caption, we can consider formatting it with Markdown syntax. However, the primary task is to correct OCR errors, and the text seems to be error-free in terms of spelling and spacing.\n\n## Step 8\nThe rules specify outputting in HTML using `` for paragraphs. Since \"Plate 23. The White Tiger\" is a short caption, it could be considered a paragraph.\n\n## Step 9\nTo follow the output requirement, we should wrap the text in `\n\n` tags.\n\nThe final answer is: \n\nPlate 23. The White Tiger", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 212064, "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": 6, "title": "RAS-1990", "content_text": "CONTENTS\n\nPRESIDENT'S REPORT\n\nOBITUARY: HUGH GIBB\n\nHON. AUDITORS' REPORT\n\nvii\n\nxiv\n\nxvii\n\nHON. LIBRARIAN'S REPORT.\n\nARTICLES:\n\nJ.W. Hayes — The Old Popular Culture of China and Its Contribution to Stability in Tsuen Wan\n\nC.C. Choi Studies on Hong Kong Jiao Festivals\n\nDavid Wilmshurst The 'Syrian Brilliant Teaching' Chinese Local Semi-Divine Deities\n\nKeith G. Stevens\n\nP.H. Munro-Faure China on the Brink of War\n\nFred Dagenais John Fryer's Early Years in China: First Impressions of Hong Kong and the Chinese People..\n\nSau Y. Chan The Offering to the White Tiger in Cantonese Opera\n\nLauren F. Pfister Clues to the Life and Academic Achievements of one of the Most Famous Nineteenth Century European Sinologists James Legge (AD 1815-1897).\n\nDan Waters Hong Kong Hongs with Long Histories and British Connections\n\nNOTES AND QUERIES:\n\nP.H. Hase Ta Kwu Ling, Wong Pui Ling and the Kim Hau Bridges..\n\nP.H. Hase A Village War in Sham Chun\n\nP.H. Hase Sha Tau Kok in 1853\n\nKeith G. Stevens The Buddha, the Heavenly True Warrior ..\n\nKeith G. Stevens Altar Images from Hunan\n\nKeith G. Stevens T'i-shen: A Substitute for a Person.\n\nRiden Sung Chi-Pui – The Making of a Husk-grinder..\n\nH.J.W. Chetwynd-Chatwin – The British Merchantman \"Norna\"\n\nGeoffrey Roper Report on Visit to Tai Hang Fire Dragon Dance, Mid Autumn Festival 1992.\n\nDan Waters Sojourners in Xiamen: Notes on the RAS Visit.\n\nBOOK REVIEWS\n\n1\n\n26\n\n44\n\n75\n\n89\n\n146\n\n169\n\n180\n\n2\n\n219\n\n257\n\n265\n\n281\n\n297\n\n298\n\n299\n\n302\n\n303\n\n307\n\n309\n\n314\n\nXX", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212114, "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": 56, "title": "RAS-1990", "content_text": "Table | Comparison of three Lam Tsuen Jiao Bulletins\n\n \n \n 1963\n 1972\n 1990\n \n \n Total no. of pages\n 20\n 20\n 64\n \n \n Colour\n black & white [b/w]\n b/w\n colour\n \n \n Content (columns relating to)\n 1\n 3\n 6\n \n \n the community\n \n \n \n \n \n the opera\n 1\n 5\n 6\n \n \n greetings from:\n 1\n 1\n 9\n \n \n commercial organizations\n 7\n 6\n 2\n \n \n the community\n \n 2\n 4\n \n \n other communities\n \n \n 4\n \n \n individuals\n \n \n \n \n \n Government officials\n \n \n \n \n \n Advertisements\n 21\n \n \n \n \n Committee members\n \n \n \n \n \n Photos:\n \n \n \n \n \n other community members\n 3\n 3\n 43\n \n \n guests\n \n 4\n 3\n \n \n community\n \n \n \n \n \n opera performers\n 4\n 9\n 20\n \n \n Sources:\n \n \n \n \n \n Lin Cun [Lam Tsuen] Xiang Taiping Qingjiao Shenghui Tekan (Lam Tsuen, 1963) Renzhi nien Lin Cun Xiang Taiping Qingjiao (Lam Tsuen, 1972)\n \n \n Gengwu nien Lin Cun Xiang Shinien Yijie Taiping Qingjiao (Lam Tsuen, 1990)\n \n\nc. Approaches to the study of Hong Kong Jiao Festivals\n\nIn general, Saso's \"cosmic renewal\" is the view most commonly accepted by researchers of Hong Kong Jiao festivals. Instead of looking at the rituals, there is a strong tendency to study the social and organizational aspects of the festival.\n\nTanaka recorded more than 14 different Jiao festivals in his three comprehensive volumes on Chinese ritual theatre.* Starting from the quest to uncover the origin and the route of diffusion of Chinese ritual theatre, Tanaka gradually moved his focus to social and structural complexities of the Jiao festival. This shift in focus is likely to have resulted from his expanding his scope from immigrant", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212162, "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": 104, "title": "RAS-1990", "content_text": "81\n\nAlso in Taiwan lone images occupy the altar of a number of small temples in the Hsinchu area. In each case the image is a portrait rather than a standard image, of elderly men, obviously ancestral images, revered and prayed to as local benefactors by local residents who rarely know their personal names or life stories. They are all from Hakka communities, and are referred to as Ta-jen A. They include Yang Ta-jen, Huang Ta-jen, Hsieh Ta-jen, Heng Ta-jen and Chao Ta-jen. Presumably each had some social position and status and their present day minor cults have been stimulated by the construction of a decorous and specific shrine or temple housing its charismatic image.\n\nThe following are examples of the legends and cults connected with four deceased locals whose charisma led to them being honoured and later revered as local deities. Two were local secret society gang leaders, the third a scholar who was a renowned healer and the fourth was a local philanthropist.\n\nYeh Te-lai, a Hakka immigrant to Kuala Lumpur where he is better known as Yap Ah-loy, was appointed Kapitan China by the Sultan of Selangor in 1868 with the right to tax tin and opium and to judge lawsuits between Malays and Chinese. During inter-racial troubles his private army of some 2500 Chinese fought many battles against his rivals. He was a go-getter who succeeded in establishing a firm business base for the community in Kuala Lumpur, a 'frontier town' where he maintained law and order by means of his secret society 'soldiers' under their generals, one of whom was Sheng Ming-li and another Ch'en Chung-lai. Ming-li and Chung-lai were both murdered in Negri Sembilan in about 1860, and on the orders of Yeh Te-lai, were deified and their images placed on the main altars in some four temples, in Rasah, Semenyih and Kuala Lumpur. Ming-li was referred to as Shih-yeh (Adviser) or Ssu Shih-yeh Kung-li (the Fourth Secretary [in an official yamen]). His image and that of Chung-li used to be borne around Kuala Lumpur during their annual festival on the 1st of the ninth lunar month. Legend has it that when Sheng Ming-li was decapitated his blood was white, not red, a miracle in the eyes of his followers, who buried him near Malacca.\n\nThe second case is Hsin Ting. Hsin Ting is the main deity in his temple in Taipei where he is portrayed as a scholar holding a scroll. Although his cult was carried to Taipei by a scholar who had passed his examinations after praying to the deity, Hsin Ting has reverted to his original skill of medicine and is now prayed to by the sick for", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212168, "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": 110, "title": "RAS-1990", "content_text": "87\n\nseven died unnatural or early deaths, though the other six would appear to have died peacefully at a reasonable age in their beds. Three would seem to have appeared in human dreams after they had died, and all are prayed to for boons and blessings, protection or guidance,\n\nOut of the twelve examples six have had privately run temples erected in their honour, whilst images of the other six have been placed on secondary or side altars in local community temples.\n\nIt is worth considering the difference between the deified total nonentity and the deified virtual nonentity. The former would be the unnamed immigrant who died several hundred years ago but who is now regarded as the local protective spirit, whilst the latter is the villager, perhaps even a former headman, whose name, though little else, is remembered. He too is now regarded as a local protective spirit.\n\nAlthough we have been examining such deities mainly in the context of Taiwanese and South East Asian Chinese they appear to have existed China-wide. One such virtual nonentity was deified several hundred or more years ago on an island off the northern coast of Shantung Province, with the rural temple altar bearing the images of both the nonentity, Mr Liu, and his wife. R.F. Johnston describes the temple, formerly on the island of Liu-chia Tao, the Island of Mr Liu, off Wei Hai Wei, the former British possession where he was the last Governor, in his book Lion and Dragon in Northern China.\n\nHe explains that no one appears to know who Mr Liu was nor why his image appears on the altar. Liu Kung and Liu Mu Father Liu and Mother Liu were regularly worshipped, especially by sailors. Johnston notes that the curious thing is that the deification of the old couple has taken place without any apparent justification from legend or myth'.\n\nThe images were moved to a new temple built on the mainland during the occupation after the British acquired the island and began to make preparations for the construction of naval works and forts.\n\nThe images of Mr and Mrs Liu portray them as an elderly couple dressed in luxurious robes, he with a long white beard and the cap of the wealthy land owner.", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212176, "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": 118, "title": "RAS-1990", "content_text": "95\n\nsuccessful in winning scholarships to England under the terms of the British Boxer Indemnity Fund. The tea party was held in the grounds of a lovely little Elizabethan-style house recently opened as the headquarters of the Sino-British Cultural Association.\n\nIt was hard to believe that all the work of reconstruction, the town planning, the laying out of parks, the building of government offices, which had continued uninterrupted since Nanking had become the capital, those material expressions of the national effort to drag administration out of the centuries-old morass of incompetence and venality, were so soon to be wrecked.\n\nThe fighting in the north went badly for the Chinese, who were repeatedly compelled to withdraw. They accordingly decided to divert the Japanese effort to a terrain more favourable to themselves, and nearer to the main bases of their army. Two divisions were concentrated on the outskirts of Shanghai, and it was their attempt in August to drive the small Japanese garrison into the Whangpoo, the tributary of the Yangtze on which Shanghai stands, that unleashed the aerial war in central China. The Chinese light bombers tried to sink the Japanese flagship, H.I.J.M.S. \"Idzumo\", where she lay anchored off the Shanghai waterfront, and the Japanese retaliated by attacking Chinese airfields in the vicinity of Shanghai, Hangchow, and Nanking.\n\nRealising the danger of air raids, but without experience, the authorities in Nanking in an excess of zeal issued instructions that all light-coloured buildings were to be painted black, and so through the advancing days the view from our windows turned from the bright red and green of brick and tile to a blurred dirty grey. Even the white and blue omnibuses were changed to match the mud of the roadway. For our part we got hold of some bituminous paint and caused it to be spread on our red-tiled roof; but in the course of time rain streaked it and spoiled the effect.\n\nThe first air raid caught us by surprise at lunch on August 15th. A warning system had been established, but when the 'phone rang to advise us that the alarm had gone we did not know what to do. Someone remembered we had a large Union Jack in the attic, which after some discussion, feeling rather foolish, we decided to spread on the lawn. Tim, the pup, thought it was a new toy to be pulled at and", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212177, "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": 119, "title": "RAS-1990", "content_text": "96\n\nteased. The cook had promptly disappeared over the garden fence into a hole, dug by the servants in the hillside during the past few days, but the boy was made of stouter stuff and continued to wait on us at table. Morale, however, crumbled when a crashing inferno opened up all round and each scuttled into the nearest corner, soon to emerge under the embarrassing discovery that it was only the anti-aircraft guns. The boy issued from the linen cupboard and went to doff his white coat and put on a black mackintosh overcoat and waterproof cap, so that \"Japanese no can see\", as he explained.\n\nOn August 15th there was only one raid, but the very next day there were three raids and no less than six alerts. Each alert would last up to two hours, as it took time to check whether all enemy aircraft had left the zone, so that on that day and some of the succeeding days there was an almost continuous state of alarm. This was most inconvenient, because as soon as the alert went the Chinese police strictly stopped all road traffic and you had to stay where you were. That day we were unable to get home to lunch. We thereafter kept a reserve of food at the office against contingencies. Fortunately later on the Japanese developed the habit for a time of raiding in the morning and again in the afternoon, leaving a good long interval for lunch, for which mercy we were duly grateful.\n\nThe Japanese airforce by no means had it all their own way. In the initial raids they sent their bombers over without escort, and the Chinese fighter pilots, trained by the American Mission headed by Colonel Chennault and equipped with Curtis Hawk pursuit planes, had the legs off them and shot down many. The Chinese Ministry of Information organised tours for the foreign newspaper correspondents to review the remains of the destroyed enemy bombers, and it was not long before the Japanese took to raiding by night to avoid casualties. Later on, when they had occupied an airfield near Shanghai, they were able to send fighter escorts with their bombers. In November a few Russian planes and crews arrived and took up the battle, and in all I should say by mid-December, when Nanking fell, not less than 300 Japanese planes had been destroyed. For those days that was no mean achievement, but by then the Chinese airforce, unable to replace casualties to pilots and aircraft, had shot its bolt.\n\nOn land at Shanghai, though they failed in their objective of driving the Japanese into the river, the two German-trained Chinese divisions", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212216, "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": 158, "title": "RAS-1990", "content_text": "135\n\nPolice Station, and were allocated various districts to patrol. We worked in pairs. Sometimes a regular French policeman accompanied us, in addition to several Chinese constables of the French Police Force. We would walk along as the spirit moved us; and on arriving at a cross-roads would take up a position in the middle of the street, cock our pistols, and stop all cars to look inside them. The idea of this was to catch kidnappers, as they usually carried off their gagged victims by car. One day we stopped a large car, only to find the venerable Mr. Yu Ya Ching in it. He was the senior of the five Chinese representatives on the Municipal Council. I do not know who was the more astonished, he or we! On another occasion when we looked into a car we found a complete thuggery of Russian gunmen; there is a large White Russian community in Shanghai, a survival of the Russian revolution, and many of the men were engaged by rich Chinese as bodyguards. They looked ugly, as if they were more used to holding people up themselves than being held up. The next car turned out to contain the puppet Mayor of the Chinese Municipality, who durst not venture abroad without a heavy escort. All passed off with mutual compliments. In my time we fortunately never ran into a real gangster: I have difficulty in hitting a haystack even with a snug little weapon, let alone with so heavy a piece of ancient ironmongery.\n\nUntil about 10 p.m. a heavy traffic would continue in the Avenue Joffre, the main highway on our beat. Sometimes, when we went out on bicycles, a form of sport to which I had been unaccustomed for at least a quarter of a century. I found it rather tricky moving in patrol formation amidst the traffic. If we came across an obstreperous drunk, we would turn tactfully in the opposite direction. It at least gave the Chinese some confidence to see armed foreign patrols out at night, a confidence which, I fear, may have been exaggerated. Sometimes we would stand at the corner of the street, at about the time the cinemas came out, and watch our families go home; and, when the time was up, we might go into that little bar on the ground floor of the Cathay Mansions for a bottle of \"Ewo\" Beer.\n\nAt the police station the French Municipality provided sandwiches, crumbly French rolls split in half, buttered, and holding a slice of ham, which we would munch, while our leader made his report. Then early in the morning we would go home, feeling we had earned our sleep.\n\nThe cinemas of Shanghai are as luxurious as any in the world.", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212231, "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": 173, "title": "RAS-1990", "content_text": "150\n\nSix of them by means of bamboos can carry a very large block of granite to any distance. Their ingenuity is very surprising. There are a few cows, and a few goats to be seen, but there is little verdure except for the goats and mountain sheep. The Chinese dogs are not worth a straw, except to eat, and their flavour is no doubt not so bad. They keep cats in hutches like rabbits; and feed them with rice till they are in good condition for eating. Rats are very abundant; pigs abound, for pork is the chief native food. The birds are not very numerous. Fowls are sold by the pound, at the same price as pork. Geese the same. Wild birds are not allowed to multiply very much. There is the common house sparrow, magpie, the wag-tail, and different species of pigeons. Insects are far too plentiful. Butterflies as large as birds. In fact I have sometimes to look for some time to distinguish whether what I see is a bird or a butterfly. Spiders are very large, and look like young crabs. Cockroaches and beetles are also quite gigantic and very plentiful. They eat up whatever they can get hold of, not being particular whether it is books, shoes, hats, clothes, or food.\n\nThe ants are the worst of all the vermin; black ones are like those in England, perhaps smaller, and not injurious. They take however a great fancy to hair-brushes, so that before you can use one you have to knock out all the inhabitants. They get everywhere, but one does not mind them. The white ants however are greatly dreaded. In one night they will completely destroy a box of clothes, so that in the morning you may find the fragments of the box, that will crumble in your fingers, and find nothing but a few rags and dust for the clothes. They get everywhere. The other day I happened to notice something wrong in a box of Mongolian bibles in the Lumber room. On taking it out, the box fell to pieces, and there were just a few fragments of leaves left, the books being all reduced to black looking dust. I have to be very careful of my boxes, and stand them on bricks to keep them off the ground, which is considered as some protection. The only way to preserve food, etc., is to stand each leg of the meat-safe in a small bowl of water, so that they cannot get at it. The same with things kept in cupboards, etc. These things however do not trouble me in the least, for the servant has all that to attend to. The mosquitoes, that were represented to me as so formidable and annoying, seem quite a hoax. Neither at Batavia nor here, have I so much as seen one. I have no clear idea what they are like; as to being bitten by them, it is out of the question. Mosquitoes to me are quite fabulous. Perhaps however I am one of the favoured ones whom they do not molest. At Batavia I had", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212233, "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": 175, "title": "RAS-1990", "content_text": "152\n\nnot do for a house to be very isolated, or it would be continually attacked by robbers. The Roman Catholic Cathedral is a fine building, and also the Governor's house. Just behind the College are some fine buildings.\n\nAnd now, after a glance at the island, I will go on to describe the inhabitants. Of course they are mostly Chinese; next come English, Parsees, Portuguese, Americans, Germans, French, and Arabs. Spaniards might also be mentioned. The Chinese are the working part of the population. Generally they are industrious and active. The lower classes however are dirty and degraded. The middle class are generally well informed and intellectual. Some hold very important situations. One striking feature in Chinese character is their don't care sort of feeling. If they can get out of doing anything they will, unless they see a chance of being well paid for it. Anything they do not want to understand, they pretend great ignorance of. In fact unless money is in the way, one would take them for a race of idiots. Never can you tell if they are pleased or angry. They are the most cold-hearted race that can be imagined. The men agree well together; never do I hear any quarrelling among them. They do not take wine or beer, and a drunken Chinese is as uncommon a thing here as a really honest one. One needs be very sharp to deal with them.\n\nI went to buy some earthenware, and it was as much as I could do to keep the fellows civil. A crowd always collects in a shop when they see an Englishman. I should have lost my watch, purse and umbrella twenty times over if I had not kept my eyes open. As pickpockets they beat London all to nothing. I had to keep my eye on the whole lot of them. They will even cut off the tail of one's coat and quietly walk off with it; and a few coat tails makes them a suit of clothes.\" One has to be all bluster, and to keep a walking stick or umbrella continually in motion, to keep pace with them. I being a stranger, perhaps they wanted to try my patience over what I was buying. It seems a favour for them to let you buy of them. In fact they never speak of the English but as fan-kwai, i.e. foreign devils. They are very hypocritical. There is no knowing their thoughts or intentions. In fact a Chinaman in Hongkong is quite a riddle.\n\nThey generally dress in white. All wear a sort of coat, and very full knee breeches and gaiters. Their shoes always look very neat, although the soles are above an inch thick. They are slippers in appearance rather than shoes. They never wear a hat except when they wish to keep off the sun, when they use one as big as an umbrella. A Chinaman ordinarily dressed, with his long pig-tail hanging down behind, does not look so bad after one is used to it. Some of the wealthy ones stalk about in the evening with all the dignity imaginable.", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212243, "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": 185, "title": "RAS-1990", "content_text": "162\n\nIt is a bonny great room. The books are arranged in mahogany cases round, or rather at the sides, against the side walls. In the middle is a fine mahogany table, a round ditto at the end nearest the window, where I generally sit to study and write. At the other end a sofa, and a settee, while round the room you see any number of arm chairs. You will not fail to notice the scientific apparatus, and the globes, etc. The books form about the finest collection I ever saw, except the \"Museum\".'* There is a large case of foreign bibles and testaments in every language one can think of, presented by the Bible Society. Hours and hours have I spent in looking over all the books. I shall never be able to see the inside of one fourth of them. A great number are on Theology. I noticed Dr Stevenson's works, and the Memoir of the brother of the Misses Breay at Chudleigh. There are so many books that I am quite bewildered which to read first.\n\nThere is a round cylindrical tin case, containing a copy of the Scriptures in Hebrew, found among a number of Jews in the interior of China. They are a most interesting set of people,\" and retain the Hebrew language and Jewish religion, although very much corrupted. It is supposed by those who discovered them that they are of extreme antiquity. The book is just like pictures I have seen of the Jewish Pentateuch. It is written in most beautiful Hebrew characters on soft white leather, and when unrolled would reach a long way. It is regarded as a great object of interest. Before going out of the library I will call attention to the chandeliers, and the great punkah over the large central table, where I might dine if I felt disposed, but I prefer my own snug little parlour.\n\nNext I will show you the Chinese dormitories. Each contains two rows of iron bedsteads, on which during the summer is spread a Chinese mat, and pillow, which is like a square block of wood, although soft when one gets used to it!! Each has a box at the side of his bed. I shall only allow them to go to their boxes twice a day for a quarter of an hour. The rooms are very open and airy. The students have to be very quiet, for every sound can be heard. I shall not allow a sound after the lamps are put out at nine o'clock, when all hands assemble. At the sides you will notice the masters' room, shut off by a curtain. Before the entrance on the verandah is the staircase.\n\nWe now pass through a door into the Bishop's part of the house,", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212245, "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": 187, "title": "RAS-1990", "content_text": "164\n\nswing him about. He is a tall fellow, and when well rigged up, as he is when he attends on me, he does not cut a bad figure. He never was a personal servant before, and in fact never was with Europeans before. He consequently regarded me with almost as much amazement as I did him. He must have had queer ideas of what Englishmen eat, as well as the cook, who does not understand English cooking. Since I cannot explain what I want, for several days his blunders were very laughable. [I] gave him orders as I thought for a good breakfast. Went to sit down [and] found a strange medley; and had to make a meal of rice and potatoes. Told him to make some pork curry; so he and the cook got some fat pork, and stewed it in lard, and thus served it up. Now however he does very fairly. I cannot scold him, [and it is] well for him, for he would not understand me. However I am getting hold of the lingo and will soon give him the arrears, with interest. He seems desperately afraid of doing too much work, although I give him $5 a month.\n\nMy coolie is an old stager and has been employed in the college for several years. I have to rout him about pretty sharp, to keep everything clean and tidy. The cook I know but little about, except that he has the national characteristic of being a rascal. I know, as it is I have to keep the three of them nearly; and if I did not look precious sharp I might keep all their fathers and mothers. Things go no one knows how. The rats the other night went to the [meat-]safe, and ate up two pork chops, bones and all, after which they washed out the plate very clean, and put it away among the earthenware! Remarkably clever! However I told John Chinaman to tell the rats to come again, and eat as much as they thought proper, and welcome, for I should take the amount out of the wages at the end of the month. Strange to say the rats do not accept the invitation.\n\nMr Beach tells me the first few weeks will give me nothing but a continual battle with them, till they find out the depth of my purse. They always try and find out just how far you can afford to go. It costs a good deal to live here at all decently and properly. Yet I hope to be able to save money which I get quite to rights. My expenses this month have been heavy. Five pounds have had to go for clothes suitable to the climate; and I have only laid in a slender stock. People here dress almost entirely in white, since it is the coolest. Fancy me walking about with a white suit and helmet. It is rather expensive however as so much washing is required. The washing costs about", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212250, "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": 192, "title": "RAS-1990", "content_text": "THE OFFERING TO THE WHITE TIGER\n\nIN CANTONESE OPERA\n\nSAU Y. CHAN*\n\n169\n\nIntroduction\n\nSymbolically, the White Tiger is a mystic figure in Cantonese folk religion. Though it can also bring merits to people, it is often referred to as a fierce devil. Thus the ritual known as zae bak fu (Offering to the White Tiger) should be held from time to time so that the harm caused by the White Tiger could be minimized. It is performed in a variety of Cantonese folk religious practices and a comparatively more elaborate form of the ritual has been preserved in the tradition of Cantonese opera, where it is also called zuk bak fu (capturing the White Tiger), zae toi (offering to the performing stage), po toi (breaking or initiating the performing stage), da mau (beating the cat) and occasionally as tiu coi sen (dance of the Deity of Fortune) and tiu jyn tan (dance of the Jyn Tan deity). As it has often been criticized as a superstitious act in mainland China, troupes there have, according to some informants, ceased to perform this ritual in recent decades. Nowadays this operatic form of White Tiger ritual is mainly preserved by troupes performing in Hong Kong, Singapore and Malaysia.\n\nI\n\nThe Exorcistic Function of the Offering\n\nAccording to interviews with many Cantonese operatic employees, whenever a theatre, whether temporary or permanent, is built on a piece of land that has never been used for such a purpose, the performing stage is called a sen toi (new stage) and the White Tiger ritual has to be performed for the protection of members of the troupe and the community which hires the troupe. It is believed that a tiger turns white when it reaches the age of 500. It would then make use of people's mouths to harm other people. Before the ritual is done, if one calls the name of another person, or simply talks, the words will be made use of by the White Tiger and the one who responds will be harmed. In the past, disasters such as the flooding, collapse and\n\n* Music Department, the Chinese University of Hong Kong.", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212251, "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": 193, "title": "RAS-1990", "content_text": "170\n\nburning of the temporary theatre, and the sudden deaths of the troupe or community members, were believed to be the outcome of either a violation of the taboo, or a bad performance of the ritual. Besides such disasters, harm of a moderate degree can also occur. This might include the sickness of troupe employees, the loss of an actor's voice, the forgetting of one's part and the commitment of some impossible mistakes during a performance. It has also been a custom that local people should stay away from the performance hall or hide themselves at home before the completion of the White Tiger ritual.\n\nWithin the Cantonese operatic troupes which perform in modern Hong Kong, the taboo of shutting one's mouth and keeping quiet is still strictly observed by the two actors, three percussionists and two to three backstage workers who happen to be assigned by the troupe owner to participate in the preparation and performance of the ritual. Such troupe members often avoid laughing and talking from the moment they arrive at the theatre until the ritual is held, even in areas other than the stage. The two actors always stay away from their friends and colleagues and do not talk to each other. Other employees of the troupe try to hide themselves in the dressing compartments of the backstage, or leave the stage area.\n\nAnother tradition connected with the White Tiger ritual concerns the entrance and exit space located between the backdrop and the back wing curtain on both sides of the frontstage. These two areas are called fu dou mun (the tiger's gate of passage) and are referred to as the Tiger Gates in the present paper. It is uncertain whether the White Tiger ritual is related to the Tiger Gates but another taboo requires the employees to enter the frontstage area through the gate at stage left and leave through the one on the other side before the completion of the White Tiger ritual.\n\nAs pointed out by Barbara E. Ward in her paper \"Not Merely Players: Drama, Art and Ritual in Traditional China\", to avoid the breaking of the taboo by outsiders who do not know it, troupe members do not welcome any visits onstage before the ritual is held. However, the present writer has observed that some backstage workers of a younger age often fail to follow the taboos. Some of them said that they did not believe in these taboos and dismissed them as old-fashioned superstitions.", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212252, "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": 194, "title": "RAS-1990", "content_text": "171\n\nThe Non-Operatic Performance of the Offering\n\nThe introduction of the present paper has already mentioned that the White Tiger ritual is often undertaken in contexts other than the initiation of a new Cantonese operatic stage. The other forms of the ritual are discussed below.\n\nIn modern Hong Kong, one of the other rituals that makes use of the White Tiger ritual is known as da siu jen (beating the petty or debased person), which is performed by a male or female religious practitioner for his or her client who suffers misfortune or bad luck. According to Chien Chiao's study, the ritual can be held for “general blessing or exorcising purposes\" (Chiao 1986:213) but it is often aimed at a certain spirit or real person who brings bad luck to the practitioner's client. During the ritual, the practitioner pierces or beats with a sword or shoe a small paper figure cut in the shape of a human being, as an act to punish and defeat the petty person's harmful power. The practitioner also puts a piece of pork in the mouth of a stone statue of the White Tiger as a simple form of offering, which is supposed to be a similar exorcistic action to the more elaborate ritual involved in the initiation of an operatic stage.\n\nWhen a temple is newly opened or re-opened after its renovation, its management sometimes hires priests, operatic actors or puppeteers to perform the White Tiger ritual. According to some Taoist priests, for such an occasion, an offering to the White Tiger should better be staged by puppets as the fierce spirits and evil deities surrounding the temple might harm the priests and actors if actual human beings were to perform the ritual. Sometimes the management chooses to hire a Cantonese operatic troupe to stage operas to celebrate the opening and also requires the troupe to hold the White Tiger ritual for the occasion, even though the stage may not be a \"new\" one. If no operatic troupe is hired, the temple management might hire a group of priests, who are often Cantonese operatic employees, or a group of Cantonese operatic actors and accompanists to stage the offering. Whether performed by puppets, priests or actors, the ritual appears in a form similar to that used for the initiation of a new stage.\n\nSome building managements also arrange to have the White Tiger ritual staged either at the time the construction work begins or concludes. Ward has described this form of non-operatic White Tiger", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212253, "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": 195, "title": "RAS-1990", "content_text": "172\n\nritual in her paper mentioned above. Her description is as follows.\n\n+\n\n*Indeed, actors may well be especially requested to carry out similar acts of exorcism on behalf of their clients, just like priests. In 1975 at Sai Kung, in Hong Kong's New Territories, a development comprising several modern blocks of shops and high-rise flats was declared open in an official ceremony, which included the (also symbolic but hardly magical) act of cutting a red, white and blue ribbon performed by a high-ranking member of the British administration. On the preceding evening the actors already engaged to perform operas in the town in connexion with a temple festival were asked to perform The White Tiger, and they did so in exactly the same manner as in the performance of the same ritual scene two weeks before. The sole difference was that the second performance was for the purpose of exorcising evil forces from the new buildings, which stood on recently reclaimed land where people had never lived before. In other words, the players were acting here as exorcists for the community, not at all for themselves: like priests.\" (Ward 1979:32)\n\nActors and Characters in the Offering Ritual\n\nIn Cantonese opera, the White Tiger ritual requires only two actors who play the Deity of Fortune and the White Tiger respectively. In Cantonese folk religion, there are five deities which are believed to bring fortune to people. The one portrayed in the White Tiger ritual is known as Jyn Tan (literally \"abstruse altar\") whose real name is Ziu Gung-ming and who is thus often called Ziu gung jyn sey27Ah (supreme commander Ziu). To distinguish him from the other deities of fortune, Jyn Tan is often referred to as the \"military\" Deity of Fortune.\n\nAccording to legends, Jyn Tan has a black face and black beard. He wears an iron helmet, rides on a black tiger and carries an iron staff and a number of other magic weapons. Besides bringing people fortune, Jyn Tan is believed to uphold justice and eliminate disasters.\n\nThe origin of the White Tiger ritual is still unclear though the\n\nPage 195\n\nPage 196", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212254, "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": 196, "title": "RAS-1990", "content_text": "173\n\nThe legend of the Deity of Fortune is known. It is understandable that the deity is incorporated in the ritual as he has the power to eliminate disaster and bring fortune. In the modern performance of the ritual, the deity's magical weapons are represented by a wooden staff and a chain. Troupe members often call the deity hak min (black face).\n\nStage Setting and Preparation\n\nA wooden table and chair are placed in the middle back portion of the frontstage. Another wooden chair is put on its side at the edge of the stage left. Occasionally, additional wooden chairs are put in front of the accompanying musicians who sit at stage right.\n\nA better understanding of the ritual enables one to discover the different functions of these pieces of furniture. The wooden table and chair together symbolize a high mountain, and the chair facilitates the actor's climbing to the top. The other chair that is put on its side at the stage edge has a piece of raw pork hung from one of its legs, so as to facilitate the White Tiger's consumption of the pork. The chairs placed in front of the musicians function to protect them from the possible harm caused by the White Tiger. Ward has mentioned that a row of chairs had been seen at the edge of the stage to protect the audience (1979:31). However, the use of these chairs has not been noticed during the several White Tiger rituals observed by the present writer.\n\nThe accompaniment to the ritual is provided by three percussionists: the gong and cymbal players, and their leader who is responsible for the wood blocks and the zin gwu \"kök (battle drum). Such players usually set their instruments ready one to two hours before the ritual and then stay away from the stage until shortly before the time assigned to hold the ritual comes.\n\nAccording to several experienced actors, traditionally the White Tiger ritual should be held immediately before the evening's operatic items start, which is approximately 8 to 9 p.m. In modern Hong Kong, as many troupe owners find it extremely inconvenient to maintain the taboo, they prefer to hold the ritual in the afternoon, usually at around 3 p.m. on the day that the series of performances begin.\n\nWithin the whole course of preparatory work for the offering, the", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212255, "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": 197, "title": "RAS-1990", "content_text": "174\n\nmost important part is to fix a piece of ritualistic red sash to the black hat which is to be worn by the Deity of Fortune. Often a pair of gem fu TE (golden flower), which are made of thin metallic foil and used for decorating a deity's shrine, is placed on both sides of the hat, and sometimes the pair of \"wings\" on the hat are turned upright to imitate the hat worn by the deity Zung Kwae who is well known for his exorcistic power. In either case, the hat's peculiar features illustrate that the one who wears it is a deity and not a mortal. Once the hat is ready, troupe members should hide themselves and follow the taboo in an absolute manner.\n\nAfter putting on the appropriate costume, the actor who plays the Deity of Fortune paints his face black with only some white spots, and puts on the mock black beard. Another actor who plays the White Tiger dresses in the tiger costume, and gets the mask but does not put it on until he has to enter the stage. The actors then quietly offer incense at the shrine of the deity Wa Gwong #, who is the major patron of the Cantonese operatic profession. Often incense, fruit and meat are also offered at the shrines of the other patron deities of the numbers of the troupe, which are also placed on the same altar alongside the shrine of Wa Gwong. When the chosen time is approaching, the two actors wait behind the Tiger Gate at stage right. One of the backstage workers hands over the wooden staff to the actor who plays the Deity of Fortune. A string of firecrackers has already been tied to the end of the staff. Holding a joss candle, the worker stands close to the Deity of Fortune and is ready to light the firecrackers when the time comes.\n\nThe Performance of the White Tiger Ritual\n\nThe complete White Tiger ritual is described below and the key episodes are highlighted.\n\n1. With the lighting of the firecrackers and the playing of the gong, cymbals, drum and woodblocks, the Deity of Fortune holds the wooden staff upright, enters the stage from stage right, runs straight across the stage, enters the backstage, runs through the corridor at backstage right behind the backdrop and immediately re-appears onstage.\n\n2. After making a posture, known as zat ga loeng soeng (扎架亮相)", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212256, "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": 198, "title": "RAS-1990", "content_text": "175\n\n3.\n\n4.\n\n(to make a posture and show one's face), the actor goes through a series of stylised stage movements known as tiu dai ga (literally \"to dance the grand posture\") which is often used in Cantonese opera at battle scenes when a general appears onstage.\n\n5.\n\nWith another series of gestures and stage movements in a style similar to mime, the Deity of Fortune goes indoors, falls asleep, wakes up and discovers that his tiger has gone. The Deity goes out and searches for the tiger but cannot find it. He then climbs up and stands on the top of the wooden table, symbolizing that the Deity is now on the top of a mountain and waits for the tiger to appear. One of the backstage workers often hides under the table to keep the structure steady and firm.\n\n6.\n\nThe White Tiger actor enters the stage from stage right. Sometimes an actor might choose to enter with his back turned towards the audience (if there are any) so that the White Tiger's magical power would not hurt them.\n\nThe White Tiger crawls towards the piece of pork, grabs it and puts it through the mouth of the tiger mask. To symbolize the consumption of the pork, the actor throws it beneath the edge of the stage.\n\nThe Deity of Fortune jumps down from the table and fights with the White Tiger. After some struggle, the Deity surmounts the tiger and sits on its back. A backstage worker then goes onstage and hands a chain to the Deity who then fits it to the tiger's mouth.\n\n7. After the capture of the White Tiger, the Deity of Fortune holds the ends of the chain in his left hand and raises the wooden staff upright with his right hand. In order not to harm the troupe members backstage, the two actors keep facing the audience. With a backstage worker pulling its tail, the White Tiger and Deity of Fortune step backward towards the Tiger Gate at stage left. Upon their arrival at the gate, one of the workers helps the two actors to remove the mask, hat and beard; another worker assists in the cleaning of the painted face with a thin pile of joss papers. Sometimes a towel is used instead. Interviews with some experienced actors reveal that the tradition prescribes that the", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212257, "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": 199, "title": "RAS-1990", "content_text": "176\n\n8.\n\ntwo actors resume their normal human identity at the conclusion of the ritual before they can step into the backstage.\n\nAt this moment, troupe members who stay onstage cry out loudly to signal the removal of the taboo which prohibits the opening of mouths. Joss papers are then burned as offerings to the spirits and deities. The whole White Tiger ritual lasts approximately from about three to five minutes.\n\nConclusion\n\nAs pointed out by both Tanaka Issei and Barbara E. Ward, there is an inseparable relationship between Chinese opera and religious rituals. The Offering to the White Tiger aptly illustrates how the performing conventions of Chinese opera are incorporated into the staging of an exorcistic act. On the other hand, as many scholars believe that Chinese opera grew out of religious roots, we might also say that the former adopted the conventions of the latter for dramatic expression.\n\nWhat is discussed in the present article relates to the White Tiger ritual and describes only some of the taboos and religious practices which are preserved in the tradition of Cantonese opera. As the present writer has pointed out in his other articles, other taboos and religious practices require troupe members to pay respect to the local deities upon their arrival at the place where they are hired to perform. Troupe members should also offer incense to the shrines of the profession's patron deities backstage, and place joss sticks at the edge of the frontstage to appease the spirits, ghosts and deities which will then protect them from falling off the stage. On the second day of the performance series, before the evening's play starts, joss papers should be burnt, as an offering to troupe members who have died. Moreover, as in many other Chinese regional operatic genres, whenever a troupe first arrives at a performing hall, even if it does not contain a \"new stage,\" the principal comic role actor has to write the Chinese characters dai ger (big fortune) on the wooden or bamboo pillar closest to the Tiger Gate at stage right, with a brush and using a type of red pigment made from a combination of oil and cinnabar, before the other actors can start their make-up. Such a ritual is known as hoi ber (to open a brush'').\n\nA traditional taboo prescribes that the strokes in the radicle hau ...", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212375, "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": 317, "title": "RAS-1990", "content_text": "294\n\nEuropean ladies, and also less strong. The Chinese idea of beauty is for women to be slight, and men stout.\n\nThe clothing of the Chinese has its advantages, and would be worthwhile for Europeans to imitate, since it is loose-fitting. Clothing is a matter of taste, and I do not believe that the Chinese fashion would be appreciated by Europeans, so I do not recommend it. But, nonetheless, in some respects it would be worthwhile to imitate it, particularly with regard to \"fashion\". Whereas at Home, \"fashion\" is continuously changing, in China the style has not changed for a long time.\n\nThe materials out of which the clothes are made are silk, cotton, and linen. In winter, fur and skin are worn. The colours of men's clothes are white, yellow, blue, and black. The ladies' clothes are usually blue. During the summer, a man's clothes consist of a wide pair of trousers and a jacket. The trousers are tied with a ribbon above the hips. The jacket hangs down over the hips, and has long sleeves. Around the neck, it fits about the way a blouse does, and it is buttoned down the right side. Stockings are made of a thick, white material, and are sewn, but are not worn in general. People from the lower ranks wear no stockings, but go bare-footed in their shoes. The ones who wear stockings put the ends of their trousers into them, so that they look like knicker-bockers. The trousers are loose around the knee. Upper-class people wear long gowns that fall down to the ankles - a rather oriental garment. This garment fits around the neck, and is buttoned down the right side. Workers in their workshops, in the fields, and coolies, take off their jackets in the summer, so that their upper body is naked. People who are exposed to the sun carry a roughly woven straw hat with a very wide rim in order to protect themselves from the sun's rays. Those who have to run a lot wear sandals on their feet.\n\nIn winter, men pull on a narrow pair of trousers over their wide ones. The two pairs are tied together above the ankle, and are fastened with a trouser belt above the hips. These trousers make the backsides look unaesthetic, but they are covered by the long jacket. Over the long gown, people usually put on a shorter one - usually of a blue colour - which has very wide sleeves. The long sleeves of the gown", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212381, "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": 323, "title": "RAS-1990", "content_text": "300\n\nin Singapore but not elsewhere, and the temple keeper was unwilling to offer any further information. A year or so later under a little pressure he revealed that he, personally, called them White Crane Mothers (Bai He Mu).\n\nRecently his son, who has now set up his own establishment, was more forthcoming. He began by saying that he did not agree with his father's description; the images were neither spirits (shen) nor demons (kuei) but were rather a substitute for the individual human (Ti-shen). Such images were carved by him for people who brought the description of the image required written, usually on red paper, by a spirit medium. He claimed that the practice was not unique to Hokkiens (people from the southern coastal province of Fukien) and that he had heard of it ‘all over China' including Taiwan (which is predominantly Hokkien speaking). He himself is a Hokkien though his clients in Singapore included local Ch'ao-chou, Cantonese, Hakka and Hainanese people.\n\nThe son explained that a living human may suffer from an unidentifiable ailment and having been to a western trained doctor and consulted a Chinese physician or herbalist, neither of whom has been able to diagnose the cause, in desperation he consults a temple spirit medium who, in a trance, discovers the cause, usually an 'unpaid debt from a previous life. Immediately after death souls are judged on the misdeeds done during their lifetime on earth and after purging their sins they are reborn. Occasionally misdeeds are missed and only discovered after the individual has been reborn, hence the ailment as punishment. The spirit medium is tasked to discover the identity in his or her previous life of the human now suffering from the unknown ailment and to record his or her likeness in that previous existence which will then be carved into an image. The surname of the individual in his or her previous life is also recorded on the reverse of the image. This image is unique to the family of the individual now alive, almost always with an entirely different surname to the one of the previous incarnation, and is kept on the family altar. It is never placed on a public altar for public reverence. After a ritual performed by the spirit medium the image is considered to house the spirit of the living individual with the ailment but with the identity of the previous incarnation, and it is expected that the spirit now residing within the image will absorb the 'unpaid debt' lifting the punishment from the living individual.", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212393, "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": 335, "title": "RAS-1990", "content_text": "312\n\nof degree holders, indicating social rank, there is also a wealth of swept ridges and stylised, 'teapot-handle', gables among the roofs of the common folk.\n\nLike Hong Kong, granite was readily available, and a good, dense, red face brick, some of which is quite narrow, is manufactured locally. The brickwork has an attractive, diaper pattern, with dark kiln marks on the face. Unlike Hong Kong, arches with keystones and pediments are in evidence. Much of the architecture resembles that of Taiwan, and, not unusual in many parts of China, there is a marvellous variety of murals and stone carving, including stylised motifs. Small figurines ride lions or other mythical beasts on roof ridges, which, together with eight-diagram (ba gua) and knife and sword charms ward off evil spirits. Similarly, 'wind lions' have stood on guard at entrances since the days of Koxinga.\n\nAnother scenic spot for architectural gems is the 1.71 square kilometer Gulangyu Island, where at least one member of every family is said to play a musical instrument. This Island has two beautiful white egrets as its emblem and is situated a five-minute ferry ride from Xiamen proper. Part of the beauty is, however, marred by large, ugly, cigarette signs which generate high rents. No vehicular traffic is permitted in this hilly haven. It was a cold day, and RAS Party Members kept themselves warm by exploring. This included climbing to the Lotus Flower Monastery and beyond up the 90-metre high, crowded, precipitous 'Sunlight Rock'. Koxinga chose this as his bastion because it reminded him of Japan.\n\nGulangyu Island is full of architectural 'relics' from the old International Settlement, with patchworks of yellow, terracotta and pink walls blending with oranges and greens. The forlorn, dilapidated building which once served as the British Consulate, is still there. Before World War II, 13 other governments also had consulates on the Island. They, together with tea merchants and financers, could afford to pay for, and insisted on, the best quality building materials.\n\nMuch of the architecture of this 'garden island' is European, but there are examples of eclectic styles with Chinese columns and western capitals, and Chinese friezes and western brickwork. All these contrast with rows of old, Chinese type, shops with colonnades in Xiamen, with upper floors projecting over pavements; or with", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212418, "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": 360, "title": "RAS-1990", "content_text": "337\n\nas regards your request to send someone to remain at the capital. while it is not in harmony with the regulations of the Celestial Empire we also feel very much that it is of no advantage to your country\" (pp. 122-123).\n\nThis disdain for trade has now been replaced by eagerness to earn foreign exchange. Recently, we saw China go to great lengths in its attempt to retain most-favoured-nation trading status with the United States. In the weeks before Washington was to decide whether to renew China's trading privileges, Beijing went so far as to lift martial law in Tibet and to release hundreds of political prisoners.\n\nSpence has an eye for the telling detail, the little twists of fate that propel history forward. Thus he says that when two Soviet nuclear experts were withdrawn from China during the Sino-Soviet dispute, they tore to shreds all the documents they could not take with them. But the Chinese painstakingly reconstructed the shredded documents and found in them crucial information on atomic implosion\" (p. 589).\n\nThis is by no means a book that can be read in one sitting. Some of Spence's earlier books were page-turners. \"The Death of Woman Wang\" was as gripping as any thriller: \"Emperor of China: Self-Portrait of K'ang-hsi\" was poignant and stirred one's deepest emotions.\n\nBut \"The Search for Modern China\" is the most ambitious work by the author thus far.\n\nIt is encyclopedic in scope. It is crammed with facts, dates and names. Its 876 pages include 49 well-placed maps and 49 well-chosen tables, as well as dozens of illustrations in colour and black and white. Its contents are to be sipped and savoured, not swallowed in big gulps.\n\nSpence the master historian is on less sure ground when dealing with more recent events. Thus, he has Chiang Ching-kuo becoming president of Taiwan in 1975, three years too early. He also displays a less sure grasp of his facts regarding the Sino-British agreement on Hong Kong.\n\nBut these petty details are almost not worth mentioning when one\n\nPage 360\n\nPage 361", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212547, "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": 101, "title": "RAS-1991", "content_text": "81\n\nrelations with China were employed for the first time by Richard Nixon. Among a number of measures, he lifted restrictions against Americans wanting to travel to China as a gesture for and, therefore, a step to reconciliation. Nixon approved the visit of the American table tennis team to China. At the White House, the president chatted with members of a table tennis team which was the first Chinese sports delegation that ever toured the United States since the founding of the People's Republic. On 13 January, 1973, he interviewed the Shenyang Acrobatic Troupe. Such meetings were conducted as part of the administration's policy of strengthening the U.S.-China general relationship. Even at a time when the administration could only place cultural exchanges low on its priority list, they still enjoyed the attention and support of the president.\n\nAt this stage, Sino-American ties in culture were far from sufficient. This does not mean that either party failed to see the importance of such exchanges. Thus, the Nixon Administration repeatedly expressed its recognition of the importance of cultural relations in the Shanghai Communique and the communique on 22 February, 1973 which actually announced a programme to expand cultural relations. The president's meetings with visiting Chinese artists were also expressions of this concern. However, in the two years after Nixon's visit, the administration could not find the time to handle matters other than strategic concerns. Furthermore, the president was bogged down in the domestic political difficulties which eventually led to his resignation. The Ford Administration, afraid of irritating the Soviet Union and the right wing at home, could only maintain the status quo and even sacrificed arts exchanges with China. By doing so it accelerated a general deterioration in Sino-American relations.\n\nThe Carter Administration made no improvement in either the general relationship or cultural relations with China in its first eighteen months in office. When a new China policy began to take shape in the middle of 1977, the general relationship improved. In May, the State Department prepared a memo for the president which pointed out that unless diplomatic relations were established, the existing cultural and economic relations would possibly stagnate or even be weakened. It also pointed out that Sino-Soviet relations would get closer if the United States failed to have a formal relationship with China. But what played a decisive role in the American efforts to establish diplomatic relations was the soaring influence of the Soviet Union in international affairs, a situation Nixon faced before the Sino-American rapprochement. Clearly", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212555, "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": 109, "title": "RAS-1991", "content_text": "89\n\nThe phenomenon of the American movie diplomacy in China was unique. While exchanges in other fields were shrinking, movie diplomacy developed free from negative effects due to the deteriorating general relationship. Why was this?\n\nStarting from 7 May 1981, the first American film week was conducted in Beijing and four other cities. The movies were old and comparatively dull: a musical entitled Singing in the Rain, a cartoon Snow White and three feature films, including Guess Who's Coming to Dinner. The list shows that all movies reflecting contemporary American life were ruled out. But they were met by interested audiences and the event claimed to be a success. Obviously, the American officials involved in this event might have liked some contemporary films to be included in the list. Nonetheless, these films suited the Chinese officials' appetite. The whole thing was under China's control and there was no imposition of American suggestions on Chinese leaders.\n\nPutting the inflow of foreign culture under the control of the government is a vital policy in China's cultural relations with other countries. Cultural policy in China, as has been pointed out, is very much under the influence of political developments and culture in turn also has a strong impact on politics. So it is important to have a stable and balanced cultural policy, which requires, in this case, control of the influx of Western culture. During the four years from 1981, the CFEIC, China's only agency handling the importation of foreign movies, carried out a rather consistent policy in purchasing American movies, conforming to the requirement of political considerations, the development of Chinese movie making and practical needs.\n\nWhen importing an American movie, exposing the dark side of the capitalist society took high priority in governing the selection of specific movies. This policy was best explained in a review of Nightmare, a gift of an American company, shown in 1979. In a review entitled \"In the Mill of Nightmares\", indicating that American society is a generator of nightmares, the author tells his readers that what is shown in that movie is a general phenomenon in America. In deciding on accepting movies like Alambrista, First Blood and Guess Who's Coming to Dinner, this selection of negative images of America can be seen clearly. In fact, this criterion was, and is still, applied to the choice of movies from all Western countries.", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212571, "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": 125, "title": "RAS-1991", "content_text": "105\n\nThe eldest sister said to the youngest. We must be good to each other, we may not be sisters in our next lives.\n\nClose relatives, especially females, are expected to display grief. The three daughters and two granddaughters wept in unison, for about five minutes, interrupted by cries of love and affection for the dead mother.\n\nWhen the author lived in Hoi Ping Road in the 1950s a Chinese woman in a nearby flat, on her husband's death, engaged in continual spells of pitiful crying, interrupted by high-pitched, stereotype wailing, over several days. Public demonstrations of anguish, partly as 'notifications of death', are common for widows, especially for the less well-to-do. Men also can be lauded for overt displays of grief. This serves as an incentive for the deceased's spirit to exercise benevolence on descendants. However, it is important not to cry on coffins as the character for 'tears' puns with 'tiresome'.\n\nMute dejection does not usually satisfy. After the funeral of Sir Edward Youde (Governor of Hong Kong at the time) in 1986, a group of well-educated Chinese expressed surprise and tacit 'disapproval' that no outward expressions of grief were displayed by relatives.\n\nCultures obviously vary. As a child in England in the 1920s, the author recalls his mother sewing a diamond-shaped piece of black cloth to the upper-arm of his father's jacket when an uncle passed away. In Hong Kong, until the 1950s and 1960s, it was common for women to wear white, blue, or green wool rosettes in their hair to signify a death. The colour depended on the relationship of the person to the deceased and the rosette had to be pinned on at the correct hour. If it fell off in the street, the wearer was not supposed to pick it up. Children are sometimes scolded for putting white objects in their hair while playing.\n\nCustoms have changed rapidly in Hong Kong following World War II. They have also changed rapidly in China since 1949. Today, in large cities in China, people no longer employ traditional Chinese funerary rites, although they are still followed in rural areas. In the New Territories of Hong Kong, traditional Chinese funerals still take place, while urban Hong Kong, with its congestion and rapidly improving living conditions, has evolved its own style of funeral. Although all Chinese funerals follow the same basic format and are the same for emperors as for commoners, Cantonese have a number of...", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "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": 212577, "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": 131, "title": "RAS-1991", "content_text": "111\n\nwas especially fond of like homemade, western-style cookies. There were traditional offerings such as roast duck, rice wine, fruit, cakes, cooked vegetarian food and chopsticks. Ancestors must be provided with sustenance. Even with Christian services food is still sometimes 'offered up' on the altar, for example for 'divided families'. Although not all mourners approved, because the deceased enjoyed smoking, cigarettes were placed on the altar. During the proceedings a butt was found in an ash tray which some were convinced had actually been smoked by the dead woman. Objects once placed on the altar should not be touched.\n\nAlthough the deceased was a humble housewife, 37 suit lengths and blankets were draped on special fixtures around interior walls of the hall. These practical gifts from friends were overlaid with gold, red or white paper characters proclaiming slogans such as:\n\n'Everlasting life in heavenly kingdom'; and another, 'Picture of her will live in minds of women',\n\nThere were 114 wreaths, many on eight-foot or so high bamboo frames each with a banner, sometimes black with white characters, giving names of donors and slogans. The family cobler who owned a small street stall sent a wreath. Immediately after the ceremony these bamboo frames were appropriated by outsiders and reused for making wreaths for other funerals.\n\nAfter encoffining, the body, lying in state with face heavily made up and looking peaceful, was placed behind a glass partition in a small adjoining 'farewell room' off the back of the hall. So that a person is in the 'mainstream' it is necessary the body be positioned in the centre of the coffin. The air was oppressive with candle smoke and incense, one of the main ingredients of the latter being sandal wood.\"\n\nThe deceased wore four dresses and three pairs of trousers (for a man it would have been four and four). With \"foo\" being a homophone for both 'riches' and 'trousers', an odd number of pairs are worn by females and an even number by males. No fur, leather or rubber are used for fear of reincarnation as an animal. The feet are tied together with hemp cord supposedly to prevent jumping if tormented by ghosts. Feet of corpses in England are also bound, to keep them together before rigor mortis sets in, when a body is ‘laid out'. This seems a more plausible reason.", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212579, "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": 133, "title": "RAS-1991", "content_text": "113\n\nBe born in Soochow; Live in Hangchow; \n\nEat in Kwangchow; \n\nDie in Liuchow, \n\nThe first is noted for beautiful women, the second magnificent scenery, the third tastiest cuisine, and the last durable timber for making coffins.\n\nIn 1988 coffins ranged from about $2,500, for a humble pine ‘box', to $300,000 for one smelling of eucalyptus. The coffin in this study cost $7,200. Coffins, known in slang as 'four half boards' (*), come, basically, in either Chinese or western styles. Timber for western coffins, say teak or rosewood, is often imported from Malaysia. For Chinese coffins, boards can be roughly hewn, up to four or five inches thick, retaining the curved outside of the tree trunk and hollowed out on the inside. Good quality China fir (**) from Luchow, in Kwangsi Province, can last, buried, for up to 100 years as demonstrated by old buildings in Hong Kong with their China Fir, piled, foundations. There are a number of coffin shops, some watched over by Ts'oi Shan the God of Wealth, at the western end of Hollywood Road. Many coffins with their white or yellow cloth linings are imported from China.\n\n23\n\nBy comparison, a British coffin is normally made of English oak (elm was used for cheaper coffins before World War II) with boards one-inch thick.24 This is usually rendered watertight with pitch or mastic and lined with a bed of sawdust, white drapery and a pillow stuffed with fine wood shavings.\n\nBecause of space, in present day Hong Kong it is not practicable for the elderly to have coffins made in advance and stored in an ancestral hall or at home, as was the custom in old China. They were revarnished every year. But if a person is too interested and 'finds the smell of coffins more appealing than the smell of cooked rice' (聞見棺材香過飯) the gods may come after him. (Similar words are occasionally uttered as a curse.) Some believe a small piece of coffin wood, if boiled and the water drunk, will keep away ghosts.\n\nContinuously, from three o'clock the day before to the actual funeral ceremony in this study, relatives and friends visited the hall to give face to the family and the departed. It is a greater offence not to attend a person's funeral than not to attend his wedding. The author recalls", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212580, "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": 134, "title": "RAS-1991", "content_text": "114\n\noverhearing a person exclaim after he had been insulted, 'When his mother dies I will not attend her funeral!\n\nOn arrival at the funeral in this case study visitors signed the visitors sheet and each was given a red and white packet with two black characters, meaning 'lucky ceremony' (吉禮), printed on it. Inside were a sweet, a handkerchief (usually a facecloth) to wipe tears and a coin. For a funeral, the amount of money should be an odd number. For other events it is an even number: 'Good luck always comes in pairs.'\n\nMourners walked to the altar, bowed three times to the deceased person's picture representing the soul, turned left, inclined and bowed once to the lined-up family, some of whom kneeled or crouched low and stared at the floor!\n\nMourners are expected to sit and tarry awhile. Chinese are not too impressed by solemnity. You cannot live with the dead. Some relaxed, chatted about things in general, as well as confirming how good the dead person was. In fact the odd nervous giggle at things which should shock, in Chinese culture, are a sensible, natural escape mechanism to protect and keep the system in balance. Mourners later left the funeral parlour, ate the sweet, bought more with the coin they were given and threw away wrappings (which could bring bad luck if kept) while 'sweetness was still in their mouths'.\n\nAs in the West, funerals of important people are partially viewed as events where one should be seen. There are, however, some who should not attend funerals. For example, those whose birthdays fall during the same month (Chinese calendar) that the funeral is held. Neither should those who are already mourning attend another funeral or send presents. Not infrequently, parents still do not attend services of their own children who die before them.\n\nAt a funeral, immediate members of the family wear white (colour of deep mourning) shoes (no longer grass sandals) and traditional, cheap, undyed (white) clothes; with white shirts and trousers for men and white skirts for women. Over this is placed a thin, hemp, 'surcoat' of sackcloth (麻衣). One corner of part of the sacking attire may be worn, like a hood, for women. Men usually wear a 'skeleton hat' or white headband. On some, there is an auspicious red spot which counteracts evil. Although clothing can vary slightly in style it is basically a", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212583, "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": 137, "title": "RAS-1991", "content_text": "|17\n\nstorey, basically domestic, accommodation in crowded, busy Kowloon, The eldest daughter, in the front seat of the car, carried the enlarged photograph of Mother in her 'spirit shrine' (jing tong), made from coloured paper stretched over a bamboo frame. A short ceremony was held at 'Pine Shade Hall' with two Buddhist nuns in attendance. Pine is an emblem of longevity.\" It frightens away evil, such as ghouls that prey on corpses.\n\nLater, a meal with three tables (about 12 people to a standard Chinese round table) was provided at a nearby restaurant. A place was filled at intervals. It was the first time relatives had eaten meat for two days.\n\nIt is bad luck to return to the funeral parlour on the same day (to retrieve something left behind, say) and it is not propitious to go straight home. One should 'leave' the bad luck elsewhere. All close relatives, however, were given a piece of bright red cloth, about eight inches square, cut from the shroud. This they still keep as souvenirs.\n\n28\n\nBecause of congestion long funeral corteges with pedestrians, some in good spirits, and close relatives and professional mourners weeping unashamedly, are no longer allowed. Up to the late 1960s when these were still common, an elaborately carved, nine-foot high funeral chair with a portrait of the deceased would lead the procession followed by the hearse.29 Large bamboo and wicker frames covered with silver and blue papers and flowers, with characters reading, for example, ‘Funeral of Wong Family', and describing the dead person's outstanding characteristics, would also be shouldered by coolies or transported on tricycles. The names of the three genial Gods of Happiness, Wealth and Longevity, Fuk, Luk and Shau, would also sometimes be displayed as would names of donors. Chinese bands, some engaged by friends to proffer condolences, played western hymns: like Abide with Me, or pop tunes such as Polly-wolly Doodle all the Day. Paper scatterers left trails for souls to find their way back home.\n\n28\n\nThe cortege of Kwok Acheong, who died in 1880, was supposed to have taken one hour and 13 minutes to pass. The author recalls a quarter-mile long cortege in 1956, with 16 separate bands and musicians' uniforms ranging from white-waiter-style, to Salvation Army blue, to Confederate grey. The procession completed one circuit of Happy Valley before stopping at the then Colonial Cemetery gate. On such occasions newspapers recorded, \"The funeral passed the Monument at such a time.\"", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212587, "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": 141, "title": "RAS-1991", "content_text": "121\n\nbirthday and would have brought bad luck. Nor did he celebrate his birthday that year. Presents were returned with an explanation.\n\nThe third tsat (three times seven ceremony) fell on the 27th of the month. If a tsat falls on the 7th, 17th or 27th of the Chinese calendar this is propitious. Close relatives also attended the fourth tsat and there was a great deal of banter, such as, 'Hello Mummy, how are you!' in front of the altar in second daughter's home.\n\nThe most important of these weekly rites was the fifth tsat held at the Buddhist Hall where the dead person's ling paai (spirit tablet), complete with small photograph, was placed. The function was advanced by one day and 2.00 to 7.30 pm was selected by the fortune teller as a propitious time. (Buddhist and Taoist priests sometimes supplement incomes by telling fortunes). Conforming with Buddhist doctrine close relatives were not allowed to eat living things before the ceremony. They also bathed in water purified with pomolo leaves. With the old Chinese day divided into 12, two-hour periods, it starts at 11.00 pm. One could thus bathe any time after that. Sexual intercourse was still forbidden (齋戒沐浴).\n\nClose relatives wore the same white clothes and shoes as before, but the hemp surcoats had been burned after the funeral service. The same picture was placed on the altar and many mourners maintained the deceased looked stern when they arrived. Her appearance became cheerful as the service progressed. A cigarette was kept lit on the altar. There was food, such as cookies and oranges. It was an impressive spread so the dead woman could invite ancestors. The altar was surrounded by wreaths and paper offerings sent by friends. Many came to pay respects.\n\nOne ceremony was conducted by six nuns. A monk led the invocations. Some knew the long mantras by heart. At appropriate times the leader threw coins and flowers. Any mourner who caught one was considered lucky. The chanting Buddhist nuns were quite young with shaven heads. They wore green and the leader a red robe. For most of the 5½ hours, various ceremonies, some long, were conducted. Also, continuously, friends and relations painstakingly folded paper ‘gold bars'.\n\nA 'charade' was later acted out by close family members. The deceased person's new spirit shrine (one had previously been cremated)", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212589, "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": 143, "title": "RAS-1991", "content_text": "the Buddhist hall. After this was finished close mourners changed into everyday, brightly coloured clothes. A meal was held in a restaurant. There were seven courses. About 50 people attended. Meat was served.\n\nThe immediate family members then went home and took a second bath with pomelo and wampee (variant spelling wampi) leaves to purify the water. Lucky packages were opened. Besides money they contained pieces of hibiscus, foo paak (†), a homonym also meaning wealth or riches. Another packet contained, in addition to money, a needle and thread, and a lady's hairpin, described as kat lei ( ). This is interpreted as pierce or sharp, also as lucky or profit. Anything that could bring bad luck, such as black objects, had been burned. Things that were brought home, for good luck, included white mourning shoes and white attire. These were known as tsoi paak (ĦĦ ), for ‘good luck'. The large photograph used at services was later hung in the dead woman's home. Some maintain it should be packed away or it can bring bad luck.\n\nAshes\n\nThe day after the fifth tsat the immediate relatives went to the funeral parlour to collect the ashes. Everyone expressed pleasure that these were 'fairly white'. They are often blackish. There was a short ceremony. Joss sticks and ‘gold bars' were burned, together with a rosette made up with yellow papers with blessings printed on them.\n\nAt Ching Chung Koon (Temple) permission to enter was requested from the two door (earth) gods. Everyone bowed three times. An orange was placed on each shrine. The niche selected two weeks earlier to hold the ashes of the dead woman, together with another alongside for her husband, was not too high so it was accessible. His remains were moved from another niche. The cost for each, in 1988, was $10,800, increased from $600 in 1966. (Business is thriving and extensions are continually being built to the columbarium.) The mother's niche number is '17' which can be interpreted, 'certainly you will get it.' The father's niche is '18', read as 'definitely will prosper'.\n\nThe mourners bowed three times to 'spirit neighbours' of father and mother and burned single incense sticks in all vases in that room. An effort was made not to offend and not sit on ledges in front of other", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212590, "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": 144, "title": "RAS-1991", "content_text": "124\n\nniches. If this happened, one bowed and apologised aloud to the spirits.\n\nThe ceremony was conducted by a Taoist brother who carefully poured the ashes through a white cloth folded in the neck of a funnel. The deceased's gold bracelet together with a piece of jade were also deposited in the urn. The top was tied on with red ribbon. Her name was written on the outside of the urn with red paint, 'free hand' (without butt of hand resting on anything). The Taoist painted fine characters although he professed to have had little schooling. After mourners bowed three times flowers were arranged in vases. Paper rosettes were burned. Also, two tables were placed in front of the two niches and a feast, including fruit, cakes and rice wine, was laid out. The two urns, each covered in white cloth, were then inserted in their respective niches, the doors were sealed with plaster and more joss sticks and yellow rosettes were burned. The six mourners then lined up, recited Buddhist prayers and received lucky packets. It was necessary for the Chinese candles to burn out before bowing goodbye and leaving the columbarium for a late, 4.00 pm, vegetarian 'lunch'.\n\nSixth Tsat\n\nAlthough official ceremonies ended with the fifth, the family paid a further visit to Ching Chung Koon, where the ashes are kept, on the sixth tsat. Joss sticks in clusters of three (one each for heaven, earth and mankind), paper 'gold bars' and a large rosette made up of coloured paper were burned. These eight-inch squares of yellow paper had been 'blessed' by an old woman. She meticulously burnt a hole in the centre of each single sheet with a joss stick. Also, single joss sticks were placed in all vases for other souls in that room of the temple.\n\nCharity\n\nAt this stage, the three daughters were informed by a fortune teller that, for their mother to enter kik lok shai kaai (extremely happy world) it would help if they performed some charitable deeds. A donation of $2,000 was made to a poor, elderly watchman to help with medical expenses. 'Give to a charitable organisation, with heavy overheads, there is no telling where the money goes,' one daughter said.", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212593, "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": 147, "title": "RAS-1991", "content_text": "127\n\nwhere offerings are burned. In another dream the deceased said money was wasted. Excessive food was placed on the altar. Conversely, in another dream she complained that people were hon (cold) and foo (bitter) because they did not put out enough for her to eat. But she was pleased with the arrangements for her funeral.\n\nA friend was told in a dream to go to the home of the deceased to collect a piece of jade which she wished her to have. Another person dreamt that the deceased instructed the young to respect their elders more. In another dream an associate had been informed by the dead person that the maid had wiped her face, first with a cold and then with a hot towel. The previous morning, it transpired, the maid had, in fact, wiped the deceased's picture, first with a wet and then with a dry cloth.\n\nIn another dream the dead woman told a friend she was staying in the house of the Chan family and that she was to be reincarnated as a boy. \"He\" would be easy to recognise, playful and would turn a somersault in front of \"her\" eldest daughter. The eldest daughter later dreamt that the deceased, who seemed neither happy nor sad, appeared. She then disappeared and a little boy stood in her place.\n\nSurvey\n\nDuring 1992 and 1993, the author questioned 122 Hong Kong Chinese men and women to ascertain whether they believe in reincarnation. This sample can be divided roughly into two. Most of the first section of interviewees (but not all) had completed secondary studies. Generally, they live in housing estates and work at white or blue-collar level, similar to the bulk of the population in Hong Kong. Of this group of 46 persons, 35 said in a convincing way that they believed in reincarnation, eight did not and three \"did not know\".\n\nThe interviewees in the second group work in the professions or at senior management level. They had all received university or college education and most had studied or worked for periods overseas. Of this better-educated group of 76, 35 said they believed, 25 did not, and 16 \"did not know\".\n\nThe conclusions emerging from this survey were not only that the better-educated and the western-educated are less likely to believe, but that men are less likely to believe than women. In six cases women admitted they believed in reincarnation although they were Christians.", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212596, "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": 150, "title": "RAS-1991", "content_text": "Topley asks whether the poor trace hardships, basically, to lack of money. Cash can solicit and secure worldly and spiritual favours, advantages as well as goods.” At a funeral there is abundant, cheap, 'mock' money which mourners 'remit' to the deceased. The dead can be 'looked after' in a style not often possible on earth.\n\nOther ritual ingredients are belief in supernatural powers making up driving forces of the universe, whether these be magic, the complementary powers of yin and yang, ‘dragon vapours' (lung hei) of feng shui, fuk hei (divine blessings) or other superstitions. They must be handled correctly so no one is alienated.\n\nThere are, nevertheless, inconsistencies. If even the average Chinese does appear to believe that everything depends upon impersonal whims and pulsation of feng shui through the universe he does not resign himself entirely to fate. The contradiction is that most Chinese display a strong motivation to achieve wealth, power and prestige. Ability and education are valued. To complicate the issue further there is the Buddhist karmic belief that one's afterlife depends upon morality and performing good deeds on earth. So with a broad streak of pragmatism, if, with ancestor worship, forefathers do not provide adequately for present generation - even though forebears' bones have turned white instead of black - the living will still try to achieve objectives in other ways, such as by following the Confucian work ethic. But the need to perform the will of the gods, if one wishes to be saved, is also stressed, although ascetic practices and abstaining from worldly comforts appeal to a limited number of Chinese. But effort on its own is not enough. Something else, something special, is required.\n\nWith Chinese civilisation going back to the Shang Dynasty (circa 1600 to 1100 B.C.) beliefs do not usually change overnight. Yet, as explained in this paper, a number of Hong Kong funeral customs have altered significantly since World War II, such as acceptance of cremation and streamlining of funerary formalities. In many ways, Hong Kong Chinese think differently to westerners and even to their mainland cousins. Yet, if a European reflects after attending a Chinese funeral, many aspects are very meaningful. These can help a westerner strengthen Christian beliefs.\n\nEven those Hong Kong Chinese who do not profess a faith still usually engage Taoist or Buddhist monks to perform last rites. The author recalls\n\nPage 150\n\nPage 151", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212602, "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": 156, "title": "RAS-1991", "content_text": "136\n\nThe charming English custom of dressing for dinner is ill adapted to the perspiring tropics.\n\nWhen the walla-walla boat took me out to the coaster anchored in the harbour, I found she was even smaller than the ship I had come on from Shanghai, and slower. The run to Singapore, which the larger ships cover in a little over three days, again took a week. It is true we had to make a considerable detour to avoid the extensive belt of mines laid round the Singapore harbour, and we were kept waiting outside pending permission to enter.\n\nWhile anchored there, I was astonished to observe a launch, flying the Japanese flag, and towing a string of fishing craft, steam in over the minefield. On enquiry I was told that Singapore could not do without fish. It later transpired that many of the fishermen were Japanese naval officers in disguise, and that there was little they did not know about the British minefields. Only a few months previously, while undergoing cross-examination in court, a Japanese consular official detained on a charge of espionage had swallowed poison to avoid having to give evidence; but, presumably in the interest of the breakfast table, the Japanese fishermen continued to receive the benefit of the doubt. The big talk of the moment was the scandal of the bribes which had been paid on large contracts for the construction of the new concrete pill-boxes, which were being erected around the island. It was alleged that the quality of the concrete supplied was sometimes little better than plaster, and that some of the leading British firms were implicated. It was all a trifle disturbing.\n\nThe further you got from Shanghai and the nearer to India the worse the plumbing. In Shanghai, American influence had overcome British conservatism with happy results. In the foreign home there was generally a bathroom to each bedroom, and the fixtures were as pleasing to the eye as in use. Stainless steel vied with coloured plastic and the right use of glass to gratify the visitor. In Hongkong the standard lagged a bit. In Singapore it was a long way behind. The bathroom floor might be mere wood, and the walls just homely white tiles. No incentive here to dawdle in delectable contemplation. Even in the famous Raffles Hotel, a barrack descended from earlier times, the bathroom, though no doubt sumptuous enough by English standards, left much to be desired. If I remember rightly it even contained a primeval article of furniture called a \"wash-hand stand”.", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212624, "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": 178, "title": "RAS-1991", "content_text": "158\n\nit responsibilities of adjudication, or what by Chinese custom is better described as arbitration, in the small affairs of the village; and, more important, of tax collection. By his own account Mr. Hsiao was renowned as a catcher of robbers. He had once caught two, and frequently in his cups, for Mr. Hsiao was the soul of charity and was always inviting us to feasts, he would relate how he had been visited by the two miscreants, had recognised them and made them drunk while he sent round for the police. They had been tried, sentenced, and executed on yonder hill. Mr. Hsiao did not drink the mild yellow rice wine, known as Shaoshing wine, with a taste rather like thick sherry; he plied us with a raw white spirit, also distilled from rice, a spirit of great potency, and what is more he did not only drink it neat of course, Chinese wine is not mixed with water - out of the little thimble cups commonly used, but would challenge us to empty it out of rice bowls, three bowls at a time. The Chief was the only one who could compete, and by the time Mr. Hsiao had finished with him they would be telling each other stories of interminable length in a language which the ignorance of each of the other's mother-tongue confined to gesticulation.\n\nWhile still in Kinhwa I had been concerned at the delay of the Chinese in finding interpreters for us, for work in class; and as, with the Japanese occupation of the Settlement in Shanghai, many young Chinese men were moving into the interior to avoid having to study under Japanese auspices, I took the opportunity of a Y.M.C.A. relief organisation there to enquire for suitable candidates. We found three lads of about twenty, who spoke good English, and took them on at what by Chinese standards were really high salaries. They were nice lads, but infected with the Kuo Min Tang teaching which made them very touchy about their dignity. Soon after our arrival at Chin Ya there was an unfortunate development. It had been my hope that we could all eat in mess together, but in practice we found the limits imposed by scattered accommodation, small kitchen facilities, and the scarcity of foreign table utensils, knives, forks, spoons, plates, and so on, made it impossible to eat all together at one time. When we travelled we all ate Chinese food, and very good it was too as a rule; but British stomachs are not used to a rice diet, and from my own experience I knew I kept fitter if I had an occasional change to our own type of cooking. So I was anxious that the British members of our party, while at Chin Ya, and it must be remembered that the various members were often absent for long periods, should have the comfort of eating their own kind of food, and so it seemed to be going rather far to go to the trouble of providing them with food to which they were", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212654, "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": 208, "title": "RAS-1991", "content_text": "189\n\ninvestigated the special field of Chinese Medicinal Plants and published a book \"An Atlas of Chinese Medicinal Plants\". It was wartime and, owing to some unskilled people who helped him, his 125 specimen drawings, the typing and the printing of his French manuscript, were full of errors. I corrected this publication and filled 12 typed pages. Years after, as I corresponded with someone in Malagasy, I discovered that J. Roi was there. I wrote to him and among other things, I asked him about his book. He told me he had published another one on the same subject. I ordered a copy from Paris: Les Plantes Medicinales Chinoises. This was a quite different achievement, a well-documented and well-presented volume containing chemical analysis, explaining the uses of plants and their extracts, with references from Chinese and European Medical Literature.\n\nDuring the Japanese occupation of Shanghai, at the end of 1941, I often met scientists who normally would have been connected with the Shanghai Museum in the International Settlement. One of them was Mr. Arthur de Carle Sowerby. He had offered the Museum a small but interesting collection of plants from Eastern China. This was prepared and published in 1950 by I. V. Kozloff, a Russian botanist who was working at the Museum at that time. But his main publication at the Heude Museum was his book illustrated by the author in Chinese-style drawings. Unfortunately, it was printed on newsprint paper, the only type available at that time. Copies couldn't last long.\n\nKozloff was a white Russian botanist who had acquired a good knowledge of the North China flora. He had many articles to his credit. When he came to Shanghai in the 40s, he couldn't find a job as he spoke only Russian. He contacted me through the school where his son was studying. I found out that he was living in an attic with his family and that they were starving. He was invited to work at the Museum with a decent salary. Later, he migrated to the USA.\n\nI could not fail to mention Charles De Vol, of America's Fern Society who was encouraged by Dr. Roi to publish Courtois' fern collection. When Dr. Belval published Courtois' Flora, he did not include the Pteridophyters. De Vol's book is a classic but suffered the effects of the war, i.e., lack of proper proofreaders, poor printing, and wartime paper. I met De Vol again at the Herbarium of the University of Taipei. He had contributed the volume on Ferns in the Flora of Taiwan.", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212660, "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": 214, "title": "RAS-1991", "content_text": "195\n\nAgain according to folk memory pirates under Ts'ai Ch'ien raided the coasts of Taiwan plundering the towns from as far south as Lukang, up the coast to Tamsui, Keelung, Su-ao and even sailing up river to Manka [present day Taipei). However, strange to say they never attempted to loot the prosperous port of Lukang, possibly to avoid upsetting the merchants there who were already paying \"Danegeld\", and thereby provoking a major campaign against them, or because the pirates spent much of their time hiding along the coastal strip to the south of Lukang. Ts'ai Ch'ien provided the opportunity for Wang to take his place in history, as has been described above, when Wang, at the age of 37, killed the pirate leader and destroyed his fleet in 1808.\n\nIn 1842, during the First Opium War when it was feared that the British might attack and occupy the Pescadores islands, Wang, despite being 72, was asked to take charge of the fortifications. He died shortly after arriving there.\n\nThe large ancestral painting of Wang in the Clan temple portrays him sitting on a chair covered by a tiger skin, the finials of the chair's arms carved into dragon's heads. He is dressed in Court robes with a winter cap, a flared mandarin collar and a mandarin's string of beads. His rank is depicted by the button on his cap and the square on his chest; however, the badge shows a form of dragon, which is only worn by members of the extended royal family, or under certain circumstances by Imperial Censors, whilst his cap button is plain coral as worn by the first class of mandarin. His honour, the Peacock Feather with double eye is clearly shown. He has a white moustache and goatee beard and a thin, aged face. There is no indication that he was a military official, rather it would seem he was a civil mandarin.\n\nAlthough his wife by rights should have had the same chest badge as her husband, the mandarin square in her ancestral painting is not only a civil badge, with a crane denoting a first class mandarin, but the bird is facing in the wrong direction. In practice, however, bird emblems were common to wives of both civil and military officials. These items suggest that the paintings were made many years after Wang and wife had died, and that the artisan who did the work was unacquainted with the niceties of rank, working as he probably did in the wilds of central Taiwan on numerous ancestral paintings for 'nobodies'.\n\nOne final story about the importance of Wang to the people of Taiwan is patently untrue but reflects how folk tales become garbled with the", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212727, "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": 36, "title": "RAS-1992", "content_text": "21\n\nIn 1896 when describing various secret societies Mesny, as an aside wrote 'I'm of the ritualist sect, Tsai-li Chiao [sic] #, a secret political society3, the members of which bind themselves to abstain from eating flesh of oxen, goats and sheep; from drinking wine and all other intoxicating liquors; from smoking opium, tobacco and all other such ingredients in any form. The ritualists usually wear a white girdle, but abstain from wearing anything red or green. This society is now [1896] very strongly rooted in Northern China. It has a temple or hall in Shanghai, with a priest or master, who initiates members after several severe trials and approbation in secret. Candidates for membership in this society have to undergo very severe trials for steadfastness and fidelity before they are considered fit for initiation.\" He refers to members of the society as 'they' without once referring to his own membership again nor does he ever refer to the society or his membership elsewhere.\n\nConsidering the distances he covered in central China and the era he lived in it would seem amazing that he did not die young, as did his brother in Hankow at the age of 39. He lived to the ripe old age of 77, was described in his last year as walking briskly, with clear eyes, fair complexion and tinted like a winter apple, and although we do not know what he died of, 1919 was in the middle of the great world influenza epidemic.\n\nReligion\n\nIt has to be borne in mind that he was living and writing during a period of incipient reform, with Chinese imperial die-hards fighting back against increasing foreign influence which they saw mostly manifest in missionary activity. Chinese officials and for that matter Chinese peasants too were unable to differentiate between Christian sects. Mesny's only criticisms of Christians were for Roman Catholic priests who had, he claimed, set their converts against non-Catholics of all kinds, revealed by their use of abusive terms for non-Catholic Christians. As this was a common complaint, and one which was reciprocated equally strongly by Catholics, Mesny would appear simply to be voicing popular British and American expatriate views of the day.\n\nMesny came from a Wesleyan Methodist background and both he and his brother in Hankow had some links with the Wesleyan Methodist missionaries in Hankow, especially with David Hill, Mesny was also a Free Mason of long standing.", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212735, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1992", "page_number": 44, "title": "RAS-1992", "content_text": "29\n\n1st Class in a sedan carried by four bearers.' This was probably no more than hyperbole. He stated in his Miscellanies that he had once possessed a very fine sedan-chair presented to him in Szechuan, with a magnetic compass let into the hand rest or bar which is placed across the chair in front of the rider to rest his hands on.\n\nImperial officials, and their principal wives, wore large embroidered square badges tacked across their surcoat's chest and back, which in addition to their hat buttons, denoted their rank. These were worn by all nine grades of civil officials and, according to Garret, by military officers of the Manchu army stationed in provincial garrisons and in Manchu quarters in large cities. This might explain why Mesny failed to mention squares, apart from five paragraphs describing them and their use, and a remark in passing that a Major-General, 2nd Class of the 2nd Degree would have a 'lion' breast badge. When he visited Amoy in 1879 he was reported in the local foreign press having worn western clothes but with the red button of mandarin rank on top of his foreign cap. As he never spelled out that he ever wore the badge and button commensurate with his military rank we shall probably never know whether he ever did wear such a badge.\n\nHe possessed a Chinese passport consisting of a large single sheet of printed white paper, usually endorsed with certain conditions but in Mesny's case it entitled him to protection in all provinces and beyond the Great Wall, unlimited as to a period of time. He was, he added, never asked for it. It called on all county officials to afford the traveller due protection, safe guidance and reasonable information. He also had at various times official Circular Dispatches [ch'uan-p'ai]. These, he explained, were issued to officials travelling on government service entitling them to named supplies of food, fodder, carts, chairs, pack mules, saddle horses, coolies and accommodation in official inns along the whole line of march.\n\nHe had an official seal when he was the General Superintendent of Foreign Ordnance for the whole of Kueichou province, an appointment he obtained during the Winter of 1875 and held until March of 1877. He explained that he observed all the due formalities of putting away his seal during the New Year annual rites and ceremonies. The seal, he claimed, bore his rank as Lieutenant-General, and Knight Ying of the Order of Pa-t'u-lu. We have no idea of the rank and grade of the Superintendent and as he does not refer to himself as Lieutenant-General", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212755, "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": 64, "title": "RAS-1992", "content_text": "49\n\nDespite the feeling we have acquired simply from his own writings that he had many acquaintances and few friends, that he was neither a European nor a Chinese and was held at arms length by both, that he was God's gift to the girls, that he offered guidance and good advice with great foresight to the Chinese, and was either ignored or his ideas purloined by others, the obituaries, possibly following a policy of avoiding speaking ill of the dead, described him as ‘a great traveller, a great scholar, a soldier, an author and publisher. A cheery man who most people knew, who at 77 walked briskly to and from his office, beloved by many, although not rich in the world's goods he was always ready to help others, and was of a very cheerful disposition. He endured many shrewd blows of fortune but always came up smiling.'\n\nHe must have been regarded both in Shanghai and in Hankow as an eccentric and colourful old man. Everyone would know of him but to what extent he was accepted socially we shall probably never know unless, that is, someone's private correspondence in which he is mentioned comes to light.\n\nNOTES\n\nMason was a young British official in the Chinese Customs on the Yangtze who organised the shipment of arms to and became involved with Nien rebels. Mesny, who knew nothing of Mason's schemes and plot, found himself officially ostracised after being accused by Li Hung-chang of being a rebel leader.\n\nIt is strange that there appears to be no reference to the typhoon in the available Shanghai papers of the day. Also, in view of his complaints about people's refusal to face up to disaster by taking out insurance, why did he not have the Rink insured? Probably, considering his circumstances, he was unable to afford the premium.\n\nThe Tsar-li Hui has been variously described as a minor religious cult, in Shantung province in particular, or as survivors of the White Lotus Society, an anti-dynastic body since its foundation in the fourteenth century through to its final defeat in Shansi in 1815. A number of members then joined the Nien revolt, and here we have a link perhaps between Li Hung-chang's accusation that Mesny was a leader of a Nien rebels during the Mason case.\n\n$\n\nMesny's Chinese Miscellany: Volume 2 item 1431 page 362\n\nBat'uru: 'A kind of Manchu Distinguished Service Order [DSO]' Johnston RF Lion and Dragon in Northern China. Murray: London 1910\n\nWilliam Mesny always referred to himself as 'Knight Ying of the Pa-t'u-lu' BA\n\nThis decoration was intended to correspond to European Orders [sic].\n\nGarrett, Valery M Mandarin Squares. Oxford University Press. Hong Kong. 1990", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212788, "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": 97, "title": "RAS-1992", "content_text": "82\n\nof the Anhui troops made much more. In the Wu-tzu Hunan Army Corps in which Mesny served during the second campaign in Kueichou, twenty battalions were farmed out to their respective chiefs who were each paid monthly two thousand eight hundred and forty taels to find pay and rations for their men. Those chiefs of battalions cleared about one thousand taels a month. The men usually got one tael a month mess money and about thirty catties of rice, for which sixty tael cents was deducted from the men's pay, even when they ate rice that had been obtained by capture from the enemy.\n\nA soldier's uniform consisted of a long shirt worn over his undershirt; a long robe or coat, split before and behind, for riding; a short over coat with a round patch on the breast and shoulders on which was inscribed the name of his division or brigade as well as the name of his regiment and company, also his own name. The riding coat was dark blue with green or red facings, the long coat was grey; he also wore a sash, hat and boots. The price for this outfit was deducted by small instalments from the soldier's regular pay, so that it took one a year or two to get out of debt on the Adjutant's books.\n\nThe Miao Rebels\n\nAccording to Mesny the enemy, during the mid-nineteenth century, consisted of four separate and individual groups.\n\n1. Remnants of the Taiping reformers detached from Shih Ta-kai's Second Army (Hung-ping chün)\n\n2. Two local factions of local rebels\n\nA. Huang-hao The Yellow 'Signals'\n\nB. Pai-hao The White 'Signals'\n\n3. Mohammedan rebels: Hui-fei, called Pai-ch'i- White Flags\n\n4. The Miao-tzu aboriginals Miao-fei (83 different tribes)\n\nThe Szechuan Force had suppressed the first three groups before beginning the campaign to suppress the fourth, the Miao.\n\n83", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212791, "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": 100, "title": "RAS-1992", "content_text": "The Ko-i Brigade' \n\n義全軍 \n\n[Knoron as Liu's Force] \n\nCommanding General: Liu Ho-ling NBG \n\nSecretariat and Commissary Staffs \n\n85 \n\nment [Hu-chin \n\n*ang-sheng Chin] \n\nStandard \n\nYü Te-k'u \n\n2 Regiment Left Regt \n\nBlue Standard \n\nComd Gen Sich Hung-chang \n\n3 Regiment Right Regt \n\nWhite Standard \n\nComd General Lung \n\n4 Regiment Vanguard Regi \n\nRed Standard \n\nComd xxx \n\n5 Regiment Rear Regt \n\nBlack Standard \n\nComd Gen Chou Wan-shun \n\nlion \n\n \n I Battalion\n Left\n 2 Battalion Supplementary\n \n \n 3 Battalion New\n Bacation Battalion\n \n \n \n Battalion\n t Battalion Forward Battalion\n | Baration Right Baualcon\n \n \n 2 Battalion Supplementary Battalion\n 3 Battalion New Battalion\n 2 Ballation Supplementary\n \n \n Battalion\n 2 Battalion Supplemenary\n Battalion\n \n \n 3 Battalion New Battalion\n 1 Battalion Rear Battalion\n 2 Battalion Suplementary Battalion\n \n \n 3 Battalion New\n \n \n \n\nForeign-armed \n\nUnit \n\nBattalion \n\nunds \n\n· Mesny -ying] \n\nl'u \n\n[Fu-chung Ying] Cond: Colonel Hsiang \n\n(Hain-chung Ying] \n\n[Yang-pao To \n\nComd \n\n洋炮釅 \n\nColonel Hsung \n\ncompanies \n\n1st Battalion - 'original', 2nd Battalion - 'Supplementary', and 3rd Battalion - 'New' \n\n>, usually pronounced \"Guo-i\" means \"Determined and Faithful\" \n\ndowel Hsiang appeared to have commanded both the 2nd Battalion and the Foreign-armed Unit as General Yü Te-k'ai commanded not only his Regiment but also the 1st Battalion \n\nMesny also referred to the following without identifying their subordination: The Chung-tzu Ying & consisting of Sha-jen; four unidentified battalions of auxiliaries - Mino and Chinese rebels, one commanded by Sha-yen Wang; four unidentified battalions commanded by Brevet Maj-Gen Lan, Colonel Wang, Yang Yich-ting and Li Yin-chiu", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212799, "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": 108, "title": "RAS-1992", "content_text": "93\n\nthe first anti-foot binding societies in China.\n\nLovatt, W N\n\nEx-Royal Artillery serving in Honan Road in Shanghai. He, with Massagorra, taught Mesny the skills of guns and gunnery in 1864. He later became a Commissioner of Customs in Korea.\n\nMason, Charles H. A. W.\n\nA young Imperial Customs Assistant who was the main figure in the 'Mason case'. He joined the Customs in 1887 and after an involved plot was arrested for smuggling arms into China with the intention of providing foreign weapons for the Ko-lao Hui, a secret society whose aim was to overthrow the Imperial government.\n\nMassagorra, W\n\nFormerly Royal Navy and subsequently mate on one of the large lorchas plying the Yangtze: he, with Lovatt, taught Mesny gunnery.\n\nMayers, W F\n\nChinese Secretary at the British Legation in Peking in the mid-1870s. His best known work was the Chinese Reader's Manual. [Mesny culled a large number of items from Mayer's Manual and included them in his Miscellanies]\n\nRichard, Timothy\n\nBaptist missionary in Shantung and Shansi provinces. He met Mesny in Taiyuan Fu where Richard was superintending a branch of the English Baptist Mission. Richard was renowned for his humanitarian work during the great famine in Shansi in 1877-1878.\n\nSu Chin-wang\n\n[Shan-ch'i ## or Shan Ai-t’ang #E#: born ca 1865]\n\nThe Manchu Prince with whom Mesny had breakfast in Peking in 1892 when Su had not yet inherited his title and was then simply the captain of the Emperor's Bodyguard. A black and white photograph", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212801, "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": 110, "title": "RAS-1992", "content_text": "Terminology\n\n95\n\nButton : The knobs used by the Manchu dynasty to indicate rank, worn on top of caps. They were either transparent or opaque and, depending on rank, red, blue, white or plain gold.\n\nCash: the only coin cast in Imperial China prior to modernisation in the early twentieth century; a crude copper disk each with a square hole in the centre for convenience in carrying a large quantity, hence the expression ‘strings of cash'. Cash, like taels [see below] lacked uniformity in value, and strings, normally a thousand cash, often were composed of 700 pieces or even 1100 according to the regulations prevailing in the locality at the time. Giles claimed that the name was derived from Caixa, the Moorish name for the coin found at Malacca by the Portuguese in AD 1511.\n\nCh'al-kuan : Orderly Officers. These were men of all ranks, risen from the lowest grades, and were the operative staff of any commander.\n\nChai-tzu #7: a common term for a stockade or more commonly in southern Chinese rural areas, the village outer stockade.\n\nChen-t'ai #✩ : General of Division and an Area Commander\n\nChiang-chün #: General, a rank in the Chinese Imperial army used for commanders of reasonably substantial bodies of men be they regular forces or forces recruited for a specific campaign. Mesny explained that any commander lieutenant-colonel and above was referred to as general, and provided a good example with General Hsieh, the adopted son of General Liu, a major commander in the Szechuan force in which Mesny served. Hsieh was only 22 at the time of the campaign, some four years younger than Mesny. He had been the orderly to General Liu and had been adopted by him as his son after Hsieh had carried Liu off the battlefield, saving his life. General Hsieh's command in the Kueichou campaign consisted of the Left-wing Regiment and its second battalion; he could therefore be a regimental commander equating to a full colonel or brigadier at the most in western parlance. Another example is the \"solitary battalion' under command of General Ho Te-wu, the Chung-tzu Ying, with Ying being a 'force of a number of battalions' or ‘a lone battalion'.", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212803, "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": 112, "title": "RAS-1992", "content_text": "97\n\nthe barrel resting on a second man's shoulder.\n\nKang sì: a baked mud or brick bed used in northern Chinese homes, warmed in winter by hot air from the kitchen flue passing through it.\n\nKo-ino Hul #₺★ : A powerful secret society; the Elder Brother Society, membership to which was strictly forbidden by the Ch’ing government and punishable by death.\n\nKowtow : 'knock the head': The ceremony of prostration common in China, chiefly performed before the emperor, in religious ceremonies, and by inferiors to superiors as an humble apology.\n\nInternational Settlement together with the French Concession [Shanghai]: Colonial enclaves where privileges but not political control were enjoyed. The Municipal Council of the International Settlement, against which Mesny occasionally railed, eventually regarded itself as independent even of the UK and US Governments. Most foreigners regarded their presence in Shanghai, despite increasing Chinese nationalism, as in the best interests of the Chinese. Foreigners were divided socially and economically into businessmen, officials of all kinds including police officers and customs officials, missionaries and others such as be-shored seamen, refugees, later mainly White Russians and German Jews, and 'stayed-on' westerners who had married Chinese women or had nowhere better to go.\n\nLartigue railway system: Mesny would appear to have been acting as the local agent for the Lartigue Railway Construction Company in China [in 1886] though whether authorised on a retainer or on commission we shall probably never know. The Lartigue system was invented during the 1880s by Charles Lartigue, a French inventor who, having observed how camel loads were balanced on either side of the animal, invented a monorail which after a tentative experiment in France was chosen as the system to be used for the Bally-Bunion to Lisowel Railway in a remote corner of Ireland in 1888.\n\nThere is no indication that the line Mesny proposed between Wu-sung and Shanghai, ever got beyond Mesny's fertile imagination. Wu-sung, the town at the junction of the Yangtze and the river which leads up to Shanghai, was where ships first berthed before sailing up the Wu-sung River to Shanghai,", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212807, "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": 116, "title": "RAS-1992", "content_text": "101\n\neach harnessed and stripped to the waist, fighting the torrent.\n\nTreaty ports: Ports opened to foreign trade and residence under what the Chinese have always regarded as 'unequal treaties'.\n\nTsung-li Yamen : The Foreign Affairs Bureau of the late Ch'ing dynasty, established after the capture of Peking in 1860 by the Allied forces. It was the channel of communication between foreign Ministers resident in Peking and the throne.\n\nTsung-tu #: the Viceroy or Governor-General of one or more provinces within which he had the general control of all civil and military affairs and was subject only to the throne.\n\nWai-sing Lottery: lit: examination of names, a kind of sweepstake, once a very popular form of gambling amongst the Cantonese, on the result of the public examination for the second degree. The holder of a successful candidate's name being the winner of a greater or lesser sum according to position on the published list.\n\nWei-yuan A: a delegate staff officer, a special delegate or Expectant Appointee on ad hoc duty.\n\nWhite Lily Sect [Pai-lien Chiao] was a more serious rebellion at the end of the eighteenth century. This secret society, originally founded in opposition to Mongol domination several centuries earlier, had been revived in order to get rid of the alien Manchu rule of the Ch'ing dynasty. It broke out in western Hupei in 1796 and for nearly nine years taxed China's resources to the utmost. Although Mesny was not involved his and their paths crossed on occasion.\n\nYamen : The official and private residence of any 'mandarin', officials who held a seal, a government office.\n\nYing #: usually a battalion but not uncommonly, a force of a number of battalions.", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212826, "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": 135, "title": "RAS-1992", "content_text": "120\n\nI was also most fortunate in my Chinese friends, many of whom strongly disapproved of the discreditable state into which Chinese administration had fallen. Unchecked hoarding and profiteering were the order of the day and on these the black market flourished exceedingly. Providing you had the money you could buy almost anything in the Kun-ming shops. Inflation mounted steadily and so far as one could see no serious efforts were made to control it. Many officials kept several wives and lived in great luxury; they had profited from the colossal fortunes made over the transportation of supplies on the Burma road. The sight of all this was sufficient to shake one's faith in the future progress of China.\n\nThere was also an extensive black market in money. The official rate of exchange for the Indian rupee was six Chinese dollars to one rupee; but in the black market you could get forty, then fifty, sixty, and so on upwards. British officers drew as much of their pay as they required in Chinese dollars at the fixed rate later by special arrangement with the Ministry of Finance increased by 50%, that is nine dollars to the rupee - but at these rates Kun-ming prices in terms of dollars were beyond their reach. They could not afford to go out, and had difficulty in returning hospitality. The Americans were better off because they received their pay in U.S. dollars, which they disposed of in the black market.\n\nThere was no difficulty about the provision of food; local supplies, so far as we were concerned, were adequate. The drink problem was more difficult; supplies had to come over the 'Hump' and a bottle of whisky was a very rare thing. The French Catholic fathers made a beverage, called Anis, not unlike Absinth in taste, and like Absinth it turned a cloudy white colour when mixed with water; it had a kick like a mule. Anis was rather expensive though, and the more enterprising members of the community took to distilling their own ‘gin'. The machine consisted of a two-gallon petrol tin, placed over a charcoal fire: from the top of the tin a copper tube - probably salvaged from a dismantled lorry - led through a five-gallon kerosene tin filled with cold water, where the vapours from the still passed through coils in the pipe, condensed, and dripped into the gin bottle. The stock from which the liquor was distilled would be either one of the fiercer forms of Chinese wine or the commercial alcohol manufactured for use in driving vehicles: either product tasted horrible and left the most distressing hangover, but it did make a party go.\n\nPage 135\n\nPage 136", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212847, "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": 156, "title": "RAS-1992", "content_text": "141\n\nside. So we gave the gifts to the friends we made everywhere amongst the local population round us; we even broke up the cotton parachutes and distributed the cloth. We sometimes found when we could not buy such things as chickens or eggs with money, a piece of parachute cloth quickly brought results.\n\nIn supplying us the R.A.F. ran great risks. They had to fly six hundred miles over enemy-held territory to reach us, and then they had to find their way about the mountains, locate our particular little valley, come in below the mountain crests, fly up the valley, turn sharp right at the head, where the d.z. ran up at a slope of one in three, and drop their men and containers within the length of the zone, which measured on the level could not be more than 200 yards. A stick would sometimes be as many as seven containers, but the spread was found to be too great; some would fall short of or beyond the d.z., way down in the thick jungle of the valley; and though we had many willing villagers, wondering at these new toys of the white man, to help us in the search, it would sometimes be days before all the containers were located. The white cotton 'chutes to which they were attached, of course, helped us to trace their whereabouts. The sticks were cut down to a maximum of three for men, or four for containers. Much credit is due to the pilots and their skilled crews who so successfully co-operated with us.\n\nThe risk for the parachute men was also considerable. Sawn-off stumps of trees are not comfortable to fall on; fortunately they did not know about these until they landed. Sometimes the container-chutes would not develop owing to failure of the static cord, or the container might be too heavy for the 'chute and would break away from its straps. You would then hear a swish and a plonk in the nearby jungle. In theory the faulty 'chute would leave the aircraft like a bomb, and travel with the speed of the aircraft till it hit the ground, so that it should overshoot the dropping zone; but in practice it did not always work out that way, and the first we would know, straining our eyes up in the dark, would be the plonk near at hand. One container with explosives crashed and blew up one day not thirty yards from our lower signal fire. Many is the night we spent out on the d.z. in the bright moonlight, in vain; though the weather over us was perfect, it might be cloudy in India and the aircraft would not start. Or clouds might form up over us, while they were on their way, and after vainly searching for our fires, they would fly back, without result for their pains. It was nerve-wracking to hear our own aircraft, in the clouds amongst the dangerous mountain tops, searching for our", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212852, "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": 161, "title": "RAS-1992", "content_text": "146\n\nanother. At about this time too I received a signal from Jack, who was doing most useful work across the Salween, that despite our previous agreement the Chinese were refusing to allow his agents to cross, unless they held a pass issued by the Headquarters of the Nth Division at Tetang. That meant a week's delay in each instance, and also it involved making public the names of our agents — the Chinese are not noted for security. So now I made a signal to our Headquarters, and the next I heard was that the Chinese had withdrawn their troops entirely from the ferries in question.\n\nJack himself crossed the river with a small party; but he found he could not proceed far. The Japanese kept a tab on all movement; at uncertain times their men would pass through villages, check the inhabitants and their pack animals. Any discrepancies had to be explained. Moreover, the Kachins were terrified lest the Chinese troops should cross over into their territory. It seemed that in 1942 when the armies retreated from Burma, there were a number of incidents between Chinese troops and Kachins, questions of women, taking food, pack animals, and all those difficulties which do arise on a retreat. The Chinese troops had left a bad reputation. The Kachins had killed some of them and they now feared, should the Chinese return, that they would take vengeance. The situation was difficult and we were unable to develop our plans.\n\nIn April we were joined by an American officer and his radio operator; from the first we had suggested that an American officer should join our party, and we were delighted when he arrived. He went off to join Jack across the Salween for a while. His operator stayed with us and was a great asset to our group. He had led a most interesting life in the States 'following the horses.' We learnt much about American race tracks, American girls, and other things. He would keep the campfire party at night amused for hours on end. At about this time too we ran short of \"imported\" food; things like butter, jam, sugar and tea. During the sorties that month our people had forgotten to include any in the containers, a lapse most unpopular at our end and the subject of lengthy and uncomplimentary comment, after the fashion of soldiers. But our racing expert now produced some American B ration, a large tin of butter, and another of jam, some cheese, some incredibly white caster sugar, such as we had not seen in months, and even a tin of pickles. It was all most welcome.\n\nAs will be imagined we were much dependent on the working of our", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212857, "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": 166, "title": "RAS-1992", "content_text": "151\n\na handful, because efforts had to be made in order to make sure that there would be enough male Jews to constitute a daily Minyan.\n\nThis community was by far the most prominent of the three groups of Jewish residents in Shanghai. They were among the first foreign traders in the metropolis, bearing names that included Sassoon, Kadoorie, Ezra, Abraham, Solomon, Rahmin, Moses, and Gubby, families still active in Hong Kong today, and were a part of the international mercantile community in the Far East at that time, enjoying business and personal links with the close-knit Jewish communities in Hong Kong and Bombay. At first they traded in raw cotton and general goods, then took over the opium trade. In time, in Shanghai as well as in Hong Kong and Bombay, they branched out into real estate, banking, shipping, warehousing, insurance, hotels, utilities, and other industries, gaining power and influence locally as well as in international commerce. The names of 38 prominent Sephardic Jews were found among the 1932 list of 99 members of the Shanghai Stock Exchange.\n\nAshkenazi Jews\n\n6\n\nImmediately following the completion of the trans-Siberian Railroad and the pogrom in Russia in 1905, a number of Russian Jews moved to Manchuria through Siberia, with about 300 filtering down to Shanghai. After the Bolshevik Revolution in 1917, more than 10,000 Jews emigrated to Harbin. Apparently at that time the Chinese government had been contemplating expelling the Jews from Manchuria. In the mid 1920s when White Russians and Japanese interests began to spread in Manchuria, many of the earlier immigrants moved southward to Tianjin and Shanghai, swelling the total Jewish population in Shanghai to just under 2,000.\n\nThe Ashkenazi community of Jews in Shanghai, mostly Russian but by then joined by stragglers from Lithuania as well, increased to more than 1,000 after 1924. They were not exactly embraced by the Sephardic community of Shanghai. The Ashkenazi were not princes of commerce, but small businessmen who engaged in the import and export of such items as wool, bristles, and fur. The Chinese in Shanghai remembered Jewish salesmen going from house to house, carrying rugs for sale. The Ashkenazi Jews were also professionals; physicians and lawyers, for instance; and, above all, musicians.", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212908, "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": 217, "title": "RAS-1992", "content_text": "202\n\nBeach, though I do remember seeing their diving boat there washed up high and dry after a typhoon.\n\nThe village had not changed much when I first visited it after the war. The walk up to the bungalows was past the market and through the narrow lanes with their shops selling fishing tackle, torches, salt fish, groceries and other odds and ends. We passed the power station of the Cheung Chau Electric Company which thumped away at night, though we never had electricity in our bungalows.\n\nThe village was confined to the narrow isthmus so that once you left this behind and climbed up you found yourself among small hills and scattered bungalows. I can remember the building of the community hall which was used as a chapel and meeting place. The only sound round the bungalows were the wind in the trees and the waves on the beaches and rocks. From the one that we used most often there was a magnificent view over towards Ling Ting Island. On our last visit in 1938 we were able to see the Royal Navy's motor torpedo boats travelling at fantastic speeds with a most impressive roar.\n\nThe Mission Compound at Fatshan\n\nCheung Chau was for holidays but our real life was in Fatshan. We lived in a spacious house, known still as the White House, on the edge of the compound and adjoining a small creek and paddy fields. When I saw the house again in 1987 it had shrunk! The mission contained a hospital and nurses training school, a primary and secondary school with workshops for the boys which were years ahead of their time. Nearly all the staff were Cantonese but a doctor, the head nursing sister and a few of the teachers were from England. Only the English knew English but they were all taught Cantonese full time for two years on arrival. I often regret that I was unable to enjoy this period of study. This time was sufficient for students to learn not only to speak but also to read the classics, or the Bible, and write speeches or sermons depending on your calling missionary or Hong Kong Government Cadet.\n\nAs children our first language was Cantonese and we always used this among ourselves. We spoke to our parents in English. When we were on leave in 1933 my sister and I slept in the same bedroom and after the lights were out used to chatter away in Cantonese, much to the amusement of the relatives listening outside the door.", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212917, "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": 226, "title": "RAS-1992", "content_text": "211\n\nthe loading and unloading of cargo, listening to the varied languages of the coast in Foochow, Amoy and Swatow. It was always a thrill to catch the odd Cantonese phrase as we neared home. At one port we took on board a large number of pigs which were housed in pens on the deck forward of the accommodation. The loading of these pigs involved tremendous squealing generated by the beating of the pigs to make them move. We thought this was cruel so, in the evening, when the loading was finished, several of us sought out the bamboo poles that had been used for beating the pigs and threw them overboard. At sea off the ports we would come across massive fishing fleets. On one occasion our ship was in collision with one of these fishing junks and took the crew on board. We heard that one man had been lost but the rest rescued, including the family of the owner. They looked a miserable wet group on board and I imagine there was a good deal of argument about whose fault the collision was and bargaining about compensation. In any event the ship was stopped for several hours before the fishermen were taken off by one of the other boats.\n\nStorms and Pirates\n\nThese journeys were made in the winter so there was no danger from typhoons but the North East Monsoon produces almost continuous gales in the Taiwan Strait and China Sea. This monsoon sped us on our way south and held us up on the way back. The little ships bucketed about all over the place but any seasickness was soon over. It was great fun hanging over the very bows in a big sea watching the ship's stem come right out of the water and plunge back. The year when the sea froze over we found the first ice in the form of tiny plates like fish scales. These got larger and larger until we found drifts of serious ice. The ship had to take one or two runs at some of these drifts and we had a great struggle to get alongside when we reached the port in Chefoo.\n\nPirates were common on the China coast but only once was a school party involved in a piracy. This was the Shanghai party travelling back to school on the Tungchow in, I think, January 1936. The pirates, believing that this ship had a load of silver, got on board in Shanghai as deck passengers. The deck passengers were segregated from the cabin area and bridge by bars and locked gates while armed White Russian guards patrolled the decks near the bars day and night. Once at sea the pirates killed the White Russian guard and took over the ship. The ship disappeared for days. Nobody had any idea where on the thousands of", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 212930, "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": 239, "title": "RAS-1992", "content_text": "224\n\nP'i) mentioned in the main text. Anne Birrell's Chinese Mythology achieves such distinction that we can easily forgive its minor shortcomings. The book is a delight to read and a joy to give to others. I only hope that her editors see fit to issue a paperback version soon. My own hardbound copy is already rather dog-eared.\n\nMICHAEL NYLAN\n\nNOTE\n\nFor example, the apocrypha to the Documents give an amusing explanation of the white fish omen that appeared at the end of the Shang dynasty\n\nFrank Welsh, A History of Hong Kong, Harper Collins, 624 + xv pp. Appendices, notes, appendix, maps.\n\nThis review has been excerpted from The New York Review of Books (7 April, 1994) by kind permission of the reviewer, Dr Jonathan Mirsky, who is East Asia Editor of The Times.\n\nThe entire history of Hong Kong, as Frank Welsh shows in his magnificent, much needed, and compendious history of the colony, is filled with misunderstandings and cultural collisions. One hundred and fifty years of muddle and injured pride are what permits Peking's leaders to call Chris Patten, whom they perceive as the point-man for an international conspiracy to overthrow the entire Communist system in China, 'a whore.'\n\nWelsh, a former Hong Kong banker, starts his dense but wittily written history in the early nineteenth century, and just manages to include the accession of Mr Patten in 1992. He refers to Hong Kong as 'that natural child of Victorian Britain and Ch'ing China... a source of embarrassment and annoyance to its progenitors since it first appeared on the international scene in 1842.' More than an annoyance: for the Chinese, Hong Kong has been a perpetual symbol of national humiliation. There are many instances of mutual disregard, which Welsh understandably enjoys and quotes copiously. In 1831, James Matheson, one of the founders of the 'noble house' of Jardine Matheson, the trading firm whose history", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 213030, "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-1993", "page_number": 98, "title": "RAS-1993", "content_text": "77\n\n7\n\nIn 1965 one villager estimated that holding a feast with from twenty to thirty tables was the custom, and a feast with from eight to ten tables which could cost 200-300 yuan was the minimum number to maintain the reputation of the household and 'prevent others laughing' (Croll, 1981, 122)\n\nThis defeat knocked China out of contention for passage to further matches leading to the Finals in Mexico. It also lost China's prestige, or rather, face. Representing the nation's cream, the Chinese team lost to a team representing Hong Kong, a place which she would gain sovereignty over 12 years later. This result is incongruous to a nation of strength, of sovereign rights over a metropolitan area. Feelings of humiliation and embarrassment are thus produced.\n\nDirect mentioning of the concept of face is seen in several of them (People's Daily, May 1985: 21.3 \"Beijing Gongren Tiyuchang\", 31.4 \"Yan Weimin\"). Reference to the nation's prestige is made in almost every article on the disturbance in Beijing (People's Daily, May 1985: 22.1 \"Beijingshi\", 22.1 \"Renmin Ribao\", 25.4 \"Zuo Beijing Gongren\", June 1985: 7.3 \"Tiybao Fuwu\", 7.4 \"Beijing Gongren Tiyuchang\").\n\n10. It was said that the Chinese media cited the Chinese production of bikes was 10 million whereas that of India was four million. By comparing these two figures, the Chinese media concluded that China was ahead of India (Funadashi, 1985: 223).\n\nThere may be other attributes of face, for example, prestige, superior social positions, etc. But they may be seen as related to these three broad attributes and the variable factors. Prestige may be seen in terms of honour and influence. Superior social positions may be viewed as an uplifted status, favourable others' reactions and influence. To make the present review more concise, only these three main attributes are discussed.\n\n12. Among them, the most famous is perhaps the pioneer study by Ralph White on the images of the two superpowers, then perceptions of each other which make up a long list. For details, please refer to White (1965) and Stagner (1967, 34-35).\n\nThe word \"verbal\" throughout this paper would mean 'of, relating, or consisting of words' as in the Webster's New Collegiate Dictionary (1982: 1299). That is to say, verbal contents here would mean contents expressed in words, written and spoken.\n\n14\n\nIn the 1986 and 1987 issues of the Zhongguo Xinwen Nianjian, several yearly reports of the Chinese press systems have stated that the media are but mouthpieces of the party, the country and the people (1986: 1-17), and particularly as the mouthpiece of the party and the government (1986: 2). In a discussion paper, this idea is clearly revealed in the title which reads \"Newspaper Business Is Party Newspaper Business\" (1987: 72-73).\n\nFor example, an article in Zhongguo Xinwen Nianjian (1984: 59-62) lists several criteria for good journalists amongst which the first one is ideological background. Another article in the same issue talking about the training of journalists to raise the standards of their work, the first criterion again is the politico-ideological background of the journalists. Second is the cultural or general knowledge of them, then two others are cited (p. 66). An article in the 1985 issue reports the performance of a newspaper after some management reform in which some middle-level cadres have been promoted. But in conclusion, the politico-ideological", "txt_file_path": "txt/dfo323lmgvd/RAS-1993.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833t302", "rank": 0 }, { "id": 213063, "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-1993", "page_number": 131, "title": "RAS-1993", "content_text": "112\n\nduring which he acquired extraordinary powers having been provided with a set of secret prescriptions, exorcists and talismans by the major goddess, Hsi-wang Mu'. He was a Taoist Master, a vegetarian who never married and a philanthropic doctor who died at the early age of 58 having worn himself out in the service of his fellow men. A tale told by a Taiwanese related how Wu T'ao's father, Wu T'ung and his mother, née Huang, fled from their home in northern China, during the troubled times of the Sung, to a village near T'ung-an on the Fukien coast where they settled and built a thatched cottage. His mother realised after a dream that she had become pregnant by a famous deity and eventually bore a child naming him T'ao. In another version his mother conceived after she had dreamt that she had swallowed a white tortoise.\n\nWu T'ao, or as he is known in a number of temples, Wu Chen-jen [Wu the Perfected Man] is often claimed to have come from Ch'uan-chou in Fukien, although in SE Asia there have been several other cities and areas claimed by devotees to have been his birthplace, including T'ung-an, Swatow and Chang-chou [in practice, as we have seen, he came from a small village in the centre of a triangle between T'ung-an, Amoy and Chang-chou]. As Wu T'ao grew up he travelled far and wide studying Taoist disciplines and grew strong and healthy but remained celibate and vegetarian. A temple keeper in Singapore understood that by vegetarian it was meant that he could eat buffalo and goat meat but not dog.\n\nImages of Pao-sheng Ta-ti in general represent him as a black-bearded middle-aged man dressed in court robes and an imperial crown consisting of a flat mortar board with a bead screen hanging down before his face, and sitting on a dragon throne. There are a number of variations such as the scholar's gauze cap instead of the crown. His images are generally identifiable by the convention of the cuff of his left sleeve being clutched by the thumb of his right hand, with only this thumb visible. In Singapore where all carvers were aware of this convention such images are universal. However, the carvers all added that they were unsure whether such a convention was known elsewhere. It is, and in a number of temples in Taiwan the images of Pao-sheng Ta-ti have the right thumb just poking out of the right sleeve, although in Chia I the convention has added one finger to the thumb. In the majority of temples he is portrayed with small animals under his feet, said to be lions, whilst in two temples, both in Taiwan, he has two tiny tigers protruding from his clasped hands within the long sleeves of his robes.", "txt_file_path": "txt/dfo323lmgvd/RAS-1993.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833t302", "rank": 0 }, { "id": 213085, "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-1993", "page_number": 153, "title": "RAS-1993", "content_text": "134\n\nIt is interesting that Lowson had taken such a step. It showed that he was quite scientific-minded. In his Report to the Governor, he described some changes he saw in the red and white cells under the microscope. However, he wrote that 'the question as to whether one will find a bacterial or other cause for the pathological changes will be in abeyance for sometime'. Perhaps if he had time to pursue the study he might well have found the bacillus?\n\nMay 13th\n\nAnother heavy day. Hot sun. Cases pouring in and outlook appalling. At night A Hung died. 25 deaths from plague, 12 on Hygeia.\n\nMay 14th\n\n32 deaths on Hygeia. Opened Kennedy Town Hospital.\n\nAs more beds were needed the local police station in Kennedy Town was evacuated and converted into a hospital.\n\nMay 15th\n\nOut of bed to Executive Council meeting. Guinea pig died in morning. 27 deaths. 12 on Hygiea. 5 in Kennedy Town hospital.\n\nMay 16th\n\n24 deaths. 9 Hygeia. 12 Kennedy Town Hospital. In hospital 47.\n\nNo more figures appeared after this entry. On May 24th another hospital was established in a glass-works factory also in Kennedy Town district. On this day's entry, there was the following annotation:\n\nMay 24th\n\nThe Glass-work hospital was filled up immediately and the scene there baffled description. When think of it now (1933) I wonder how anyone can come out alive.\n\nThe truth of the matter was that the Chinese did not want to be admitted into the Hygeia because it was under \"foreign control,\" meaning they would have to be treated by expatriate doctors with western medicine. They wanted another hospital like the Tung Wah where all patients, including plague cases, were treated by herbal medicine by Chinese physicians. This was opposed by the Permanent Committee of the Sanitary", "txt_file_path": "txt/dfo323lmgvd/RAS-1993.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833t302", "rank": 0 }, { "id": 213157, "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-1993", "page_number": 225, "title": "RAS-1993", "content_text": "207\n\nI do not profess to having a monopoly of knowledge as an insider over the non-Chinese outsider, but the clear advantage in researching the familiar is that I had the benefit of possessing an understanding of Chinese culture and its nuances which would have taken time for the non-Chinese researcher to become acquainted with. And time is often of the essence in research projects.\n\nHaving covered some of the aspects in which I influenced the research, I would like to now consider the ways in which I have developed a greater self-awareness and understanding of the issue of cultural identity by having done this sociological research.\n\nMy background is like this. I was born in Fanling in the New Territories of Hong Kong, the youngest of six children. At the age of five, accompanied by my mother, one sister and one brother, we flew to England to join the rest of the family there (which included my father and my three other brothers).\n\nDuring my upbringing in England there appeared to be no question of my cultural identity. I considered myself first and last, Chinese. Physically I stood out amongst the Caucasians in the ethnically homogenous small town where I grew up. At home we spoke our Cantonese dialect and ate Chinese food. We were quite isolated geographically, and I rarely came into contact with other Chinese except when we made infrequent trips to London's Chinatown. Because I rarely saw our relatives, the only Chinese people I associated with were my nuclear family,\n\nWith regard to racism and discrimination I think I have been fairly fortunate, for I am not aware of having suffered anything more than verbal abuse in the playground from white students. However, discrimination is so insidious that one is not usually conscious of the fact that one is a target. And it was not until this research that I consciously and deliberately contemplated this issue. In the study, I posed the question about racism and discrimination in the British labour market and, strangely, almost without exception the respondents could recall anecdotal evidence of people they knew who had experienced discrimination, yet claimed that they themselves had not been victims.\n\nI believe as do the majority of the Chinese respondents that the Chinese have a fairly positive image in the eyes of the British. The Chinese are\n\nPage 225\n\nPage 226", "txt_file_path": "txt/dfo323lmgvd/RAS-1993.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833t302", "rank": 0 }, { "id": 213188, "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": 10, "title": "RAS-1994", "content_text": "Visits:\n\nYin Tin Tsa, Sai Kung for annual Roman Catholic Church festival\n\n1994\n\n16 April\n\nPo For Island\n\n1 May\n\n16 July\n\n20 September\n\n21 September\n\n5 November\n\n26 November\n\n3 December\n\n10 December\n\nMa Po Marshes with shump supper (repeated in September)\n\nTai Hang Fire Dragon Dance\n\nMonkey God Festival at Sau Mau Ping\n\nSwire Institute of Marine Science, Cape D'Aguilar Tung Lung Island\n\nHK Zoological and Botanical Gardens\n\nExhibition of Contemporary Chinese Oil Paintings - Fung Ping Shan Museum, HK University\n\n17 December\n\nShing Mun Redoubt\n\n1995\n\n18 February\n\nSai Ying Pun Guided Walk\n\n4 March\n\nLei Yue Mun Headland\n\nVisits outside Hong Kong:\n\n1994\n\nOctober\n\n1995\n\nNorth Vietnam\n\nMarch\n\nTemples of South Taiwan\n\nOf course we must also thank all those who took time to lecture to us and let me read out a list of those\n\nLectures:\n\n1994\n\n15 April\n\nGreat Monuments of India. Dr. Shobita Punja\n\n13 May\n\n20 May\n\n17 June\n\nTurbans and Traders HK's Indian Communities Ms Barbara-Sue White\n\nTo the Farthest Port of the Rich East Salem's China Trade and the East India Marine Society Mr William Sargent\n\nPregnancy and Childbirth in Hong Kong Ms Diana Martin", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213204, "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": 26, "title": "RAS-1994", "content_text": "As a chartered monopoly the East India Company had the right to exclude British subjects who were not members of the company from residing permanently in China. Their presence was tolerated for only the few months of the trading season. Consuls representing a foreign country could claim exemption from this rule. In 1783, John Reed was commissioned as head of the Austrian Imperial Factory at Canton - the trading establishments were called factories. He had been born in Britain but subsequently became a naturalised subject of the Austrian Emperor. Another Englishman, a subject of Austria, arrived in Canton in 1787, carrying a certificate of naturalisation from Austria. There was, however, a dispute about the national status of Edward Watts and the British East India Company demanded he leave at the end of the trading season, but he stayed on for several more years ignoring the attempt to get rid of him.\n\nDaniel Beale, a British subject who had been in the employ of the East India Company, in 1787 was appointed the Prussian Consul at Canton. This post was held by subsequent partners of the firm of which Beale was a member. The firm eventually became Jardine, Matheson and Co. The present Rua Pedro Nolasco da Silva in Macao is called by Chinese Bak Ma Lo, or in translation White Horse Road. Father Manuel Teixeira, the Macao historian, states that the white horse was on the Prussian flag which flew over what was then No. 1 Rua Hospital, a building occupied by Jardines for some years.\n\nIn the lists of residents on the China coast published in the Chinese Repository and the Anglo-Chinese Commercial Directory, the first name I have identified as German is Edmund Mueller in 1835. He was from Hamburg but arrived at Canton from Manila. He became the editor of the Canton Press, holding this position from 1836 to 1844. In the latter year he went into trade at Macao. He appears to have left China by 1847.\n\nGustav Christian Schwabe is listed as a German residing at Canton in 1837. He had arrived from Calcutta in November 1836 and sailed for Manila in October 1837. The firm of Sykes, Schwabe and Co, which later became Boustead and Co., had its head office at Liverpool with overseas branches at Singapore, Manila and Canton. Mr. Schwabe was manager of the Liverpool office from 1845 to 1853. He then returned to China to head the firm of G.C. Schwabe and Co. at Shanghai. This firm was dissolved by lapse of time in 1859 and was succeeded by Bower, Hanbury and Co, Shanghai.", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213275, "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": 97, "title": "RAS-1994", "content_text": "77\n\nEuropeans and Chinese have commented that, on entering, one senses a feeling of tranquillity.\n\nOne Chinese lady was keen to live in Realty Gardens. She paid her deposit in 1972, shortly before the flats were completed, and she was allocated a flat in another block. On learning the fung shui in the second block was not so good as the flat examined in this case study she promptly withdrew her application. Even though she could ill afford it she relinquished her deposit,\n\nIn today's world much is happening at a rapid pace. Yet the powers of the natural environment are still important. Psychologists, sociologists and environmentalists warn of the dangers of alienation of people from nature. The Eight Chinese Elements of Nature are: fire, thunder, heaven, water (the ocean), water (rain), wind, earth and the hills. A valley with favourable fung shui is considered good for farming. A village should preferably be situated at the foot of a hill so that the vitality of fung shui flows down. Also, paths leading to or from a hamlet should meander or zig-zag so that evil spirits, which travel in straight lines, cannot follow people walking along them.\n\nMost Chinese feel they are part of nature, and, everywhere they turn, they try to imagine things are alive. Consequently, most do not move into a flat blind to fung shui principles. It is important to 'examine the earth and taste the water'. One of the 'tests' is to take a babe-in-arms into a house and see how it reacts to its surroundings. Does it cry or does it lie peaceably?\n\nUntil the late 1960s, the gracious old Foreign Correspondents' Club stood on the site where the housing complex, Realty Gardens, now stands. Many of the old features in its communal garden, such as steps, retaining walls, rainwater catchment channels and pavilions with green, sweeping, glazed tile roofs, are still there.\n\nJust as alongside a path on the edge of a village an earth god shrine is usually positioned, so, as you enter the flat in this case study you are faced by a figurine of Chung Kuei, the eighth-century physician. Wearing a maroon and white robe he stands, smiling, on a ledge by the front door. In his hand is a fan on which a bat perches. Chung is a protector against evil and an expert at catching ghosts. He may be likened to a guardian", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213280, "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": 102, "title": "RAS-1994", "content_text": "82\n\nThe site of the flat in the case study is not perfect. The hills could surround the home, at the sides, more, thus providing a better 'armchair effect'. The shapes of hills and features on hills, similar to boulders such as Sha Tin's Amah Rock, frequently form the backdrop for wayside shrines. This rock did not ask, some rustics will tell you, to be eroded into the shape of a woman with a baby on her back, and the wind and the rain did not want to sculpt them, it is something that just happened. Such features display the power of nature and the majesty of the cultural landscape. Like the Australian aboriginals, boulders or other objects in Hong Kong can take the forms of beasts, real or imaginary. This is especially so for the Hakka Chinese. There is some resemblance between aspects of Chinese folklore and its Gaelic counterparts. The latter has its mischievous leprechauns.\n\nBut whether it be a Chinese village hovel or a palace, the ideals to aim for are similar. With the basic grammar of an ideal site, with us 'armchair of slopes' and 'ring of sunny hills', the spur on the right is known as the 'Azure (green in Cantonese) Dragon'. That on the left is described as the 'White Tiger'. More of an armchair effect would give the building in our case study better protection against calamities. Like typhoons for instance, which rampage in from the south-east.\n\nIn the case of a mountain, which should be tranquil but can also signify 'authority and vigour, it may 'overpower' the natural environment. A 'killer breath' (shaar hei), as mentioned earlier, with harmful currents that travel in straight lines, may develop. There, the chi is violent. In some instances these forces can be deflected by screens, fences, water, fountains, mirrors or lucky charms. An eight-sided Baat Kwa, with Trigrams in the centre, may be used. A small, hand-held 'windmill' can be employed to disperse strong chi. With such remedial measures an unfavourable site may later be classified as favourable.\n\nNevertheless, because of inauspicious circumstances and the anger of the gods, a slope or cliff consisting of partly decomposed rock may turn to mud during a storm. Thus a hill may not provide the intended security to a building. 'Feels as if the mountain top is always watching you,' is how some villagers explain it. To overcome such 'negative influences', trees can be planted to form a 'curtain' in an effort to 'mask' the ridge (Ajmer, 1968:75). But, during the Japanese Occupation in World War II, such trees were sometimes felled because of a fuel shortage.", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213283, "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": 105, "title": "RAS-1994", "content_text": "85\n\nIf one feels sick and then one's thoughts are totally absorbed by something more important, one's sickness vanishes Auto-suggestion can play an important role. If one walks under a ladder and one expects it to bring bad luck, it will bring bad luck The ladder is quite harmless, but the bad luck comes because one expects it\n\nIn research undertaken in the United States, the conclusion was that American Chinese (but not Whites) die significantly younger if they have a disease coupled with a birth year which Chinese astrology and medicine consider ill-fated. The more strongly a person is attached to Chinese traditions the earlier he or she dies (Phillips, 1993: 1142). The research, written up in the British Medical Journal, demonstrated that, in the same way that a link between emotion and cancer has long been suspected, positive psychosocial intervention helps to increase one's chances of survival. To put it crudely, if you want to be sick you will be sick. Much is in the mind. In other words, in the long run thoughts can kill.\n\nAlthough Chinese medicine and Chinese astrology are both complex, to give a simple example, a person's fate is influenced by his or her year of birth. Thus, according to Chinese belief, a person born in a certain year is also associated with an organ of the body or symptom So, a person born in a 'Fire Year' (1967 for example) would be specially susceptible to lumps, nodules and tumours. This means that, when a person contracts a disease which is associated with their birth year, they are more likely to feel helpless, hopeless or sore. This is especially so with American Chinese females (as opposed to males) who are less exposed to western influences outside the home\n\nSome Chinese naturally argue that the fact such people die earlier only goes to prove that Chinese belief is correct. If this is so why is it then that the same findings do not emerge for white Americans? The conclusions of the research team were that the earlier deaths with many American Chinese were due, at least partly, to psychosomatic processes.\n\nReturning to the flat in the case study in a similar fashion a crooked wall, which gave out 'latent energy' behind the head of the bed, was 'straightened' (concealed) by erecting a false wall. It now provides a 'better back-up'. It is also believed that it is not good to sleep with a mirror at the foot of a bed as, on waking, it can cause a fright and subsequent nervous disorder,\n\nPage 105\n\nPage 106", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213284, "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": 106, "title": "RAS-1994", "content_text": "86\n\nIn England between 1697 and 1851, a tax on windows was imposed. Consequently, many were blocked up. For different reasons, Chinese living in villages in the New Territories also consider carefully before cutting a hole through a wall to construct another window or door. These are viewed as 'noses' and 'mouths'. An opening can admit evil influences and bring sickness or death. Their position, size and proportions are important. So is the way they open and swing.\n\nIn the flat in the case study the Chinese amah (maid) was frequently sick. 'Move the gas cooker,' the lady of the house was instructed. 'It is not good for the cooker to face the door.' After this was done, although it could have been coincidence, the amah said her health improved. She had faith that if the cooker was moved she would feel better. Afterwards, she assured the author she did.\n\nWith Chinese culture embracing so many aspects of the universe and influencing daily life, aesthetics have always been considered important. Door gods, for example, sometimes adorn entrances to ward off evil. In turn, colour and lighting affect both mind and wellbeing. If a person prefers dark colours, then, to balance, they should choose patterns that have light backgrounds. Colour and beauty are meant to complement.\n\nColour symbolism has been linked to the Five Elements, the forces of nature (Wood, Fire, Earth, Metal and Water), since the fourth century BC. These are not just looked upon as five kinds of fundamental matter but more as five fundamental processes. Fire, for instance, is linked to red. Not only does it look good but it protects the wearer from evil (Baker, 1981:154). For example, the talismanic red spot on the white headdress of a mourner at a funeral service; worn in the nature of an amulet, red (often vermillion) attracts good fortune. It is a yang colour: the colour for weddings and celebrations. It signifies joy, festivities, virtue and sincerity. Yet to have red paint on the end of a bamboo pole, on which the washing is hung high above the street, is not considered appropriate. It could fall and kill. Red symbolises blood.\n\nRegarding the other four primary colours which are linked to the Five Elements. Yellow (emblematic of earth), a natural and loyal colour of old China was sacred to the emperor. It is the colour of the garments of Taoist priests. It signifies longevity and is the colour for burying the dead. Geomantic blessings and charms, to ward off evil influences, are frequently written or painted on yellow paper representing the earth.", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213285, "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": 107, "title": "RAS-1994", "content_text": "87\n\nGreen, or greenish-blue (linked to wood), stands for growth, youthfulness, freshness, posterity and tranquility. It is the colour of harmony. It is the colour of the dragon. Blue is an ambiguous colour. It can mean death. White (the glint of metal) is the colour of autumn and purity. It can also stand for mourning. Black (signifying water), the colour of winter and the north, is seen by some Chinese as lucky. But it is also the colour of bruising and therefore, frequently, not popular. It can be seen as the colour of calamity, guilt and evil.\n\nOften a fung shui consultant will select colours, when decorating a flat, not only bearing in mind the Five Elements, but also depending on its orientation (east, south, west, north and centre in the Chinese order). Colour can affect mood and disposition. In this respect, there is some similarity with the West where emphasis on colour, light and sound are important. As one Chinese friend told the author, who had engaged a fung shui expert to advise him about the colours for his new flat, \"The trouble is that a colour which is \"right\" for me, depending on my time and year of birth, I may not be happy living with.\"\n\nDecor should, however, be in harmony with the natural elements. Colours should be selected with equilibrium and striking a balance in mind. Yang colours are warm, solid, bright and masculine. Yin colours are feminine, cool and liquid. There is again similarity between East and West in that, while China links colours to the Five Elements, some western artists see people, depending on their characters, as colours. For example, a phlegmatic man can be viewed as 'grey'.\n\nMoving on from the Five Elements, structural proportions are obviously important, too, in both western and Chinese architecture. But the Chinese believe some dimensions actually encourage good fortune while other measurements are to be avoided. Nevertheless, the use of special formulae, and the ancient Lu Pan (the patron saint of builders) check (ruler), used in ancient times by carpenters and other craftsmen to encourage auspiciousness, has become almost a lost art. With this 'door ruler', as it is sometimes called, all main measurements of a structure should correlate with propitious numbers (Lung, 1991: 26). It is something like a module system in the West.\n\nThe Chinese believe also that a square is not a 'perfect square' and an 'idealised' or 'symbolised' square is 'more perfect'. In some ways, again,", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213297, "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": 119, "title": "RAS-1994", "content_text": "99\n\nIn Canada, as a rough indication, the author was told that about half the Chinese buying real estate there pay attention, to a 'lesser or greater degree', to fung shui. However, they are likely to buy the house first and then, afterwards, consider 'improvements'. This applies, say, when establishing a shop. Aquariums with tropical fish are quite commonly installed for fung shui purposes,\n\nIn one case the author was assured by a Chinese-Canadian architect that a wealthy Chinese donated a large sum to a prestigious Canadian university for the erection of a materials science and chemical engineering laboratory. But this, the donor insisted, had to be designed employing sound fung shui principles. It caused some embarrassment to the university who tried to hush the matter up.\n\nA white Canadian working in a consulate and in close touch with Hong Kong Chinese emigrating to Canada told the author: 'Chinese buying property in the West do not usually ask outright about fung shui. They enquire in indirect ways or try and find out about it on their own. Vancouver is considered 'good' by the Chinese, from a fung shui point of view, as it stands at the meeting place of two large bodies of water. Strong, positive forces are abundant.\n\nHas this interest in fung shui caught on among white Canadians?' 'Not yet!' was the answer the author received from an old Chinese friend, who has now emigrated, who went to some lengths to find out.\n\nIn the Canadian press', he continued, 'the tone is usually negative. There are reports of Chinese chopping down trees to improve fung shui and the belief is frequently described as a foolish, feudal superstition. It is never described as a philosophy.'\n\nThe old friend went on: 'Of course there are \"dissident\" architects, interior designers and real estate agents who are less critical. A few do take fung shui into account from the planning stage. A Canadian community college offers fung shui as a design subject. Students are aware that the property market depends on the 'enthusiasm' of the Chinese and therefore they must consider the buyers' needs. Many luxury residences are snapped up by Asians. If the fung shui is not good such property is not bought so readily.", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213322, "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": 144, "title": "RAS-1994", "content_text": "125\n\ncalling the Chinese \"disloyalists\", the Fukien braves sided with the enemy and set fire to the town. The foreigners then got over the wall and burnt the Manchu quarter, the Assistant Tatar-General and the acting Sub-Prefect losing their lives, and the taotai escaping to Kashing. The Magistrate Wei Feng-chia led a body of militia to oppose the British advance on the town and was killed, and whilst Heng Hsing, the Chinese Force commander at Hangchou was cashiered, the Chinese commander at Chapu, Chang Hsi, escaped death and capture but was later, posthumously, accused of having run away. The official toll of Chinese casualties including civilian casualties was said to exceed 1300. This figure includes more than 400 officers and men from the Green Standard force and 280 Manchu Bannermen.\n\nWhen I-li-pu \"arrived at Chapu, the English demands, so the Chinese version continues, were so extravagant that nothing definite could be arrived at; and, when the Governor requested the Emperor's sanction to the restoration of the score or two of white and black barbarian prisoners, the foreign ships had left Chapu. The prisoners were then sent to Chen-hai, and it was suggested that bygones should be bygones; but the English would not listen any more.\n\nThe idea of an attack on Hangchou itself by the British forces was now abandoned and attention was directed to the important trade centre of Shanghai. The British, having destroyed the Chinese arsenal, guns and all Chinese government stores in Chapu, released all their prisoners of war cash with a small present, and then on the 28th May embarked for the Yangtze and Woosung, the town at the mouth of the river leading to Shanghai. The transports took fifteen days to cover the hundred miles to Woosung which was bombarded and captured by naval forces. The war ended two months later before the walls of Nanking,\n\nThe 18th Royal Irish was disbanded in 1922 and amongst its many battle honours was 'China 1840-42'. The men of the regiment who took part in the campaign were eligible for the medal awarded for the 'China War' though, regrettably, there was no bar for Chapu.\n\nIn March 1994 my daughter and I tried to find the site of the joss house. Enquiries in the town of Chapu itself were received with polite replies that no such place existed and that there were no temples now near Chapu, this despite the fact that standing less than thirty yards from the", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213366, "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": 188, "title": "RAS-1994", "content_text": "172\n\nHis Hideout\n\nLegend said that he had a hideout on Tai U Shan, Hong Kong Island, Cheung Chau Island, and on Lung Yuet Island at the mouth of the Chu Kiang Delta. There, he kept his looted treasures. However, there are no written records to prove this.\n\n7\n\nAs recorded in the 'History of the Pirates who infested the South China Sea from 1807 to 1810', the hideout of all the pirates of the South China Sea was at Wei Chau and Ngow Chau. These two islands lie at the boundary of Kwang-tung and Kwangsi provinces. They are very far out at sea. The naval patrolling force could hardly sail out to attack them.\n\nHis Position in the Red Flag Squadron\n\n9\n\nThe pirates of the Chu Kiang Delta were all under the Red Flag Squadron. By that time, some headmen split and formed new squadrons. Notable ones were Kwok Po Ta's Black Flag Squadron and Leung Pao's White Flag Squadron. However, they still allied with Chang Yat Sao. At that time, Cheung Pao was the Chief Headman of the Red Flag Squadron, and Chang Yat Sao was still the Chief Commander.\n\n10\n\nThe Worship of Tin Hau\n\nLegend said that Cheung Pao was faithful to Tin Hau. He and his followers built Tin Hau Temples on many off-shore islands of Hong Kong. It was said that the Tin Hau Temples on Cheung Chau Island, Ma Wan Island, and at Stanley on Hong Kong Island were built by him and/or his followers.\n\nAs recorded in the 'History of the Pirates who infested the South China Sea from 1807 to 1810', Cheung Pao worshipped the Goddess of Saam Por 三婆, a native goddess worshipped by the people living along the coast of Wai Chau and Lui Chau Peninsula. However, in the Hong Kong region, we have no temple nor shrine dedicated to this goddess. In Macau, there is one found on the Island of Taipa.\n\n17.2", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213399, "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": 221, "title": "RAS-1994", "content_text": "209\n\nNevins, John Livingston (1829-1893), China and the Chinese, New York Harper, 1869\n\nNorthey, James E, People Go to Church the Story of Greater Lancashire, London Salvationist Publication and Supplies, 1973\n\nOliphant, Laurence (1829-1888), Narrative of the Earl of Elgin's Mission to China and Japan in the Years 1857, 1858, 1859, New York Harper, 1860\n\nOrleans, Pierre Joseph d' (1641-1698), History of the Two Tartar Conquerors of China. Including the two Journeys into Tartary of Father Ferdinand Verbiest, in the Suite of the Emperor Kang-Hi from the French, London printed for the Hakluyt Society, 1854\n\nOsbeck, Per (1723-1805), A Voyage to China and the East Indies Together with an Account of Chinese Husbandry by John Reinhold Forster - Appendix of Faunula and Flora Sinensis, London B White, 1771\n\nOwen, David Edward, British Opium Policy in China and India, London and Oxford Oxford University Press, 1934\n\nParker, Edward Harper, Chinese Customs, a Lecture, Shanghai Kelly and Walsh, 1899\n\nParliamentary Papers, House of Commons (1857) Session 2, No XLIII, papers relating to the opium trade in China 1842-56 (Opium Trade 1932, Correspondence Relating to China 1840, Additional Correspondence Relating to China 1840, Report from the Select Committee on the Trade with China 1840)\n\nPaterno, Roberto M, The Yangtze Valley anti-Missionary Riots of 1891, Harvard University PhD dissertation, 1967\n\nPelliot, Paul, Notes on Marco Polo, Paris Imprimerie Nationale, 1957-1963\n\n1\n\nLe voyage de MM Gabet et Huc a Lhasa (a reprint of 1850 article) in Toung Pao 24 133-78 (1926)\n\nPennell, Wilfred V, A Lifetime with the Chinese, Hong Kong Privately printed, 1974\n\nPercival, William Spencer, The Land of the Dragons, My Boating and Shooting Excursions to the Gorges of the Yangtze. London Hurst, 1889\n\nTwenty Years in the Far East, Sketches, London Simpkin, 1905\n\nPereira, Thomas, The Treaties and the Sino-Russian Treaty of Nerchinsk, 1689, the Diary of Thomas Pereira, SJ, Rome 1961 (Bibliotheca Instituti Historici S J vol 18)\n\nPlayfair, G M H, The Cities and Towns of China, a Geographical Dictionary, Shanghai Kelly and Walsh, 2nd edition, 1910 (Taipei Reprint Ch'eng-wen publishing)", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213449, "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": 45, "title": "RAS-1995", "content_text": "12\n\nOrdinances of Hong Kong is the governing law unless its application would be unjust or oppressive when Chinese customary law may be let in. It is fortunate, therefore that there is available a most comprehensive and authoritative memorandum describing the land tenure found in the New Territories when the area was taken over from the Chinese authorities in 1899. I refer to the \"Memorandum of Land” which forms an appendix to the Report of Mr. J. H. Stewart Lockhart, Colonial Secretary and Registrar General of Hong Kong, dated 7th February 1900.\n\nChinese law regarding land is there stated to be as follows:-\n\n“Land according to Chinese tenure is held as freehold by grant from the Crown. The land comprised in the original grant can be sold by the proprietors in sub-divisions and is most usually sold in perpetuity or for 1,000 years. The proprietors record their names in the district registry as responsible for the tax, and their possession is legally secure so long as that is paid. Deeds of absolute sale have been brought in from the New Territory for registration which were made in the reign of the Emperor KA TSING and of subsequent Emperors of the Ming Dynasty (A.D. 1519 to 1626) and which have been recognised by the present dynasty. Strictly, a grant issued by the present dynasty should be attached to all grants made by the previous dynasty. The present owners under such grants are all the existing male descendants of the original grantee and in one case the proprietors now number over 700.\n\nAll land under cultivation is supposed to pay a land tax and... must be registered or is liable to confiscation. On registration stamped title deeds are issued by the District Magistrate.\n\nOfficially registered title deeds are called \"red deeds” (Hung K’ai) because they are stamped with the official stamp in red.\n\nPrivate deeds of sale are called “white deeds\" (Pak K’ai) because they are simply written on plain paper and do not bear the official red stamp; but the purchaser has the right to register his purchase and obtain a red deed.\n\nThere are also mortgages, operating as deeds of sale, redeemable\n\nPage 45\n\nPage 46", "txt_file_path": "txt/dfo323lmgvd/RAS-1995.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/95941j25g", "rank": 0 }, { "id": 213484, "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": 80, "title": "RAS-1995", "content_text": "48\n\nThe Jujube-red colored Face\n\nGenerally this signifies a person of high morality, loyal to friends, trustworthy, who would rather die than betray a friend. Usually when Kwan Yu (or Kwan Yuin-ch'ang) appears on the stage, he would have such a face. Kwan Yu was the Minister of War in the Minor Han Dynasty, A.D. 221-263.\n\nWhen you have a chance to visit a local Police Station, you will find that the police worship an immortal with a red face, in full battle regalia, with his sword. He was Kwan Yu, being respected because he was a faithful servant.\n\nThe Black Faced Man, with little white streaks\n\nMen of great courage, brilliant minds, men with guts. If he is a civil official, he would make a good judge. If he is a fighting man, he would be a brave general, quick tempered, and always ready to fight.\n\nThe Mottled Faces\n\n(Red base with black and white streaks): Always brilliant, loyal and trustworthy. If he is an ordinary citizen, he would rob the rich to help the poor like Robin Hood,\n\nThe White Face\n\nSignifying craft, cunning, always scheming for self benefit. Would sell his friend down the river.\n\nThe Funny Man\n\nThis is a man with something like a turtle, painted in the centre of his face, around his eyes. This could be a bad person, or else he could be an ordinary man with no special talent.\n\nTwo things should always be remembered:\n\n(1) This is a general hint or idea. There are always exceptions. (2) Painted faces are limited to men only.", "txt_file_path": "txt/dfo323lmgvd/RAS-1995.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/95941j25g", "rank": 0 }, { "id": 213581, "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": 177, "title": "RAS-1995", "content_text": "147\n\nincense or joss sticks. According to Lo (1959, quoted in Iu, 1983), these trees were introduced into Guangdong Province from Vietnam in the Tang dynasty (619-907 AD) and were planted in large numbers in the New Territories during the Sung dynasty (960-1279 AD). In the late Ming period, the county of Tung-kuan was renowned throughout China for the quality of its incense. Until 1572, Tung-kuan county included the area subsequently forming the county of Hsin-an (including the present day New Territories) (Chan, 1989). In the Kuang-tung hsin-yu (Ch’u, 1974), it is noted that many people in Tung-kuan made their fortune from Kuan-heung (meaning incense from Tung-kuan) which was so popular that the annual sales values amounted to tens of thousands of taels. Incense trees were very suitable for the decomposed granite soils of the area and were particularly grown in the area of Shatin and the lower part of Lam Tsuen valley, whose name means \"forest village\", and around Tung Chung and Sha Lo Wan on Lantau. Interestingly, Schofield (1983) referring to the fine fung shui wood at Sha Lo Wan adds “In a suitable light, ancient log slides can be seen running straight down the steepest hills on this stretch of coast\", although whether these have anything to do with the incense trade may never be known.\n\nThe successful cultivation of the incense tree depended on three conditions, the suitability of the soil, adoption of proper methods of cultivation and the mastering of tapping and cutting methods for the collection of resin, which had a medicinal use. The general name of the varieties of incense produced in Tung Kwun, Po On districts, which included Hong Kong and the New Territories in those times, was \"Kuan-heung\" (Iu, 1983).\n\nThe logs were collected at Tsim Sha Tsui from where it was shipped by small boats to Shek Pai Wan near present day Aberdeen on Hong Kong Island, where it was re-shipped onto Chinese seagoing junks to Canton, SE Asia and as far away as Arabia.\n\nIt has been suggested that the cultivation of and trade in incense trees gave rise to the name of Hong Kong (meaning incense harbour). \"Little Hong Kong, or Heung-kong-wai, is said to have been so-called on account of the quantity of Pak-miu-heung-shu then growing there, the wood of these white-wood fragrant trees is called \"Nga-heung\" (i.e. fragrant wood white as a tooth), is odoriferous when burnt, and", "txt_file_path": "txt/dfo323lmgvd/RAS-1995.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/95941j25g", "rank": 0 }, { "id": 213615, "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": 211, "title": "RAS-1995", "content_text": "184\n\nfrom China, whose image has not been noted during my travels around Chinese temples in South-east Asia nor in Taiwan, and almost certainly Hokkien as the main deity, the Third Prince Nazha, and the other deities in the original village temple included Fa-zhu Gong, Sun the Monkey deity and several unnamed pestilence Wangye.\n\nAn elderly carver in Singapore told me during the early 1960s that he knew nothing about the deity apart from having drawn a sketch for his personal records a year or so earlier. The deity is portrayed as a dishevelled fierce male, sitting, dressed in armour covered by a long red robe. He has bare feet, round staring eyes, and unkempt hair and beard. His skin is chocolate brown apart from the shaven or bald front half of his head and his cheeks which are decorated with white and coloured stripes of red and green. Such markings are very uncommon. Similar ones, typical of the painted faces of opera characters, have been noted on Fukienese pestilence Wangye and on minor warriors, escorts to major deities.\n\nSo, apart from his title and his possible ethnic group, Hokkien, we do not know his legend and background, nor do we know why or for what he was revered.\n\nHowever, now that his image has reappeared on an altar, in Tampenis New Town, who knows what might happen. It is not impossible for a miracle, revealed perhaps in a dream or trance, to be attributed to Qixing Dadi and for the cult to take on a new direction and life.", "txt_file_path": "txt/dfo323lmgvd/RAS-1995.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/95941j25g", "rank": 0 }, { "id": 213623, "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": 219, "title": "RAS-1995", "content_text": "192\n\nAnother claim suggests that Ch'iu was the adviser to the Yuan emperor Shih Tsu [better known as the Great Kublai Khan] though as Ch'iu is said to have died in AD 1227 this would be impossible; yet another claim which is again fanciful, Ch'iu is said to have been the author of the dramatic version of the \"Journey to the West\" the well-known story in which Monkey [Ch'i-t'ien Ta-sheng] aids a famous monk to carry Buddhist scriptures to China from India.\n\nHis mausoleum was in the influential Taoist White Cloud Monastery, the Sect centre, in Peking. Temple records in the Pai-t'a Dagoba in the Pei Hai in Peking noted that he died at the age of 80 in AD 1227.\n\nHis image is to be seen on two altars in Hong Kong, both in Taoist monasteries where he is portrayed as a seated Taoist figure dressed in robes, blue in one monastery and golden in the other, with a black beard. He is wearing the tiny Taoist crown and holds a fly switch in his right hand. He has no unique identifying characteristics, though in private images he is often depicted with his blue robes decorated with pa-kua signs. His image, in both monasteries, is on a secondary altar in a main hall dedicated to Wang Ch'ung-yang, with Lu Tung-pin being the sole deity in the other secondary altar. These three Immortals are known collectively as the Three Generations, with Lü the eldest, Wang the second generation and Ch'iu the third generation and the junior.\n\nHis great weakness, which he had to overcome, was his impatience. He was renowned for his propensity to butt in and offer his opinion, often after reaching conclusions prematurely.\n\nIn Peking, his image in the Tan-chi Kung depicted him as a young man without eyebrows or whiskers and with a whey-coloured face. In Singapore, his old gilded image stands on an altar in an old temple in Telok Blangah where he shares a shrine on an altar with Lu Tung-pin, one of the Eight Immortals, with the other shrine occupied by images of Ho Hsien-ku, another of the Eight Immortals, and Sun Fu-jen, an unidentified matron.\n\nCh'iu was deified by the Yuan dynasty emperor Shih Tsu [Kublai Khan, ca AD 1260] as: Ch'ang-ch'un Yen-tao Chu-chiao Chen-jen (MIÈ3⁄4Ç^). Later, at the time of Yuan Wu Tsung [ca. AD 1308],", "txt_file_path": "txt/dfo323lmgvd/RAS-1995.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/95941j25g", "rank": 0 }, { "id": 213774, "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": 126, "title": "RAS-1996", "content_text": "97\n\nwould not explain why many genealogies put duming, lungming, or faming before such names.' \n\nI have already pointed out the connection between ordination names and the practice of “Davist” ordination still practiced by the Yao. As we shall see later, the style of those names as well as the tradition of ritual experts who performed rites in connection with these names, can be traced to the tradition of Lu Shan Jiu Lang, mention of which can be found in a document from Southern Song.\n\nThere remains the question of the nature of the ordination in the Hakka case. Do those names indicate families of ritual specialist, or a more general popularity of such ordinations among the Hakka? Is it posthumous ordination as part of funeral service, or ordination before adulthood to afford extra protection?\"\"\n\nThe Hakka sang ritual specialist mentions langming (Ordination Names) and gongmung (Imperial Degrees) in the same breath. This suggests that it was generally considered desirable to have ordination names. They certainly differ from childhood “ordination\", which, like the establishment of fictive tie with a protective god, last only until adulthood and would not become a ritual name to be recorded in genealogies. \"We also see in a Chen genealogy, which will be mentioned again later, an ancestor who became the founding monk of a Buddhist establishment, which seems to preclude the possibility of posthumous ordination. Moreover, the Hakka ritual specialists who perform rites related to ordination names and are likely to have been the ones who conducted the ordination itself, do not perform funeral services at all.\n\n21\n\nA Qing work on the Guangdong province, the Guangdong Xinyu, written before 1696, does provide unequivocal evidence of the practice of ordination in the mountainous county of Yongan (present Zijin). Under an entry about the county, it describes, without identifying it, the Hakka sang specialists' practice and some of its distinctive features still found today in the Hakka priestly tradition, including the Chicken Song and transvestite. The entry mentions something that refers to the ordination we are looking for: nanzi petan dushui, shou baidie huanggao, “Man organized an altar to perform ordination in which white [ordination] certificates and yellow [celestial] mandates were", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213775, "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": 127, "title": "RAS-1996", "content_text": "98\n\nreceived.\" There were unsuccessful attempts by a county magistrate to eliminate these and other customs relating to belief in sorcerers and shamans. The practice is also mentioned, as prechang dushui, in the Third Gazetteer of Yongan County, compiled about 1822, which gives very slightly more but very useful information. It mentions that \"those ordained\", again, \"were given white [ordination] certificates and yellow [celestial] mandate”, and, in addition, “slaughtered animal for sacrifice for the rite of Fengchao\". Similarly the Changle County Gazetteer of about 1845 mentioned very briefly the practice, as, again, jrechang dushui,22\n\nWe cannot preclude the possibility that the Hakka ordination actually amount to initiation to the practice of magic as in the Yao case, as the Xueshan Gazetteer mentioned that men in Kaijian “like to study to be a sorcerer.21\n\nThe Tradition of Lü Shan and Mao Shan\n\nThe Hakka and the Yao were ordained under a religious tradition distinct from Daoism and Buddhism which may be called the Lu Shan tradition. Popular traditions of “Daoist\" ritual experts of Fujian, Guangdong Cantonese and Hakka, and the Yao had in common the Lu Shan Jiu Lang, his disciples and a Wang Tai Mu which is often confused with the Daoist goddess Wang Mu. The canonical Daoist gods appear to have been incorporated at a time later than Southern Song dynasty, while the characteristic group of gods still occupies a central position.\n\nProbably the earliest mention of the Lu Shan Jiu Lang's tradition is a passage about the wuze's (\"sorcerers\") magic / method of exorcism from the Southern Song dynasty which gave the names of Lu Shan Jiu Lang, his successors and predecessors. The passage is in the Sayings of Bai Yuchan,25 the famous Daoist who was active in Guangdong, Jiangxi, Jiejiang and Fujian around 1220. Bai is obviously talking about something that had begun before his time, as he mentioned several names of these \"sorcerer's magic” that existed \"in the past\". The account began, curiously, with The King of Sha Tan, which can be interpreted by a sinicization of Satan. The magic originated with the King of Satan, who passed it to the King of Pan Gu, who in turn passed it to the King of Asura, who in turn passed it to a Wei Tou Shi Wang,26 King of Changsha, Tou To Wang, Lu Shan Jiu Lang, Meng Shan Ji", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213795, "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": 147, "title": "RAS-1996", "content_text": "118\n\n*In Jiang Yinghang, Xinan Bianjiang Minzu Lancong, prefaced 1948, reprinted Taiwan Xinwenfeng Chuban Gongsi 1978. pp 224-228\n\n*Jacques Lemoine, Yao Ceremonial Paintings. Bangkok White Lotus Co Ltd, 1982, pp 24-27\n\n7 See for example Lemoine, op cit, for references to the god as a patriarch of the Yao religion in their documents\n\n*There is evidence suggesting that in the Hakka case the attainment of the fang title does not rely on his sons subsequently being initiated to a high level, as in some Yao cases mentioned in Zhongguo Xinan Yu Dongnanya de Kunjia Minzu. In at least one Hakka case, that of a Xu which we should mention later, the man had a fang styled ordination name but no descendants\n\nリ\n\n*Shi Lian-zhu, She Zu, Beijing Minzu Chubanshe, 1988, pp 113-115\n\n*Meng Hui-ying, Hetai Shenhua (*Living Myths - A Study in the Myths of Chinese Ethnic Minorities*), Tianjin Nankai Daxue Chubanshe, 1990, pp 116-2. See Also ibid p. 222 for a description of the ceremony, which included the learning of 'magic'\n\n\"See, for example, Shezu hanshi, Fujian Fujian Renmin Chubanshe, 1980, p 104. The same characters are found in some Hakka genealogies as a character put before a numeric character to form a name of the fang format. Studies on the She, for example articles in Shi Lianzhu ed. Shezu Yanjiu Lunwenji, Minzu Chubanshe 1987, has shown that the She was in close contact with the Hakka in earlier times. Most of them speak a version of Hakka, apparently as their only language. The She called themselves shan ha, 'guests of the mountain', reminiscent of the name the Hakka used for themselves (Hakka or \"guest\" families'). There are some interesting features of the Hakka language that have not yet attracted the attention of students of language. Although the Hakka of the New Territories of Hong Kong called their Cantonese neighbors va (Hakka pronunciation of she) derogatorily, they do use va for person in certain contexts, e.g. gido sa (\"how many people\"). Sometimes hat, is used instead (gido ha), as is in another expression long ha ('two people'). I suspect that this ha is the same as the ba in shan ha by which the She called themselves. In fact, the Hakka pronunciation of She as Sa could have been a shortened form of san ha. Some books written in the Hakka dialect, however, write sa in such context as chat (\"fellows')\n\n\"See Zhonghua Minzu Fengsu Cudian, Jiangxi Jiaoyu Chubanshe, 1988, p 288-9 under their Luo, op cit, p 230\n\nont\n\nFor example the one in the Savings of Bai Yuchan in the Daoist Canon, vol. 1016\n\nIs Included in Luo, op cit, pp 97-98\n\nIn In Luo op cit p 161\n\n17 In his arguments he does bring our attention to an interesting point fang as a title of some", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213801, "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": 153, "title": "RAS-1996", "content_text": "124\n\nI am not sure if any link exists with some belief that descendants of those imitated in Mao Shan magic will have physical imperfection.\n\nThe villagers of Lin Au are of Zheng and Li surnames. According to Mi Li Fu'an, in his mid-60s, the Zhengs had two ancestral hails there. One represents the lineage which moved from Shing Moon, and the other, the one which celebrated the Fengchao, was from Luoding. Li said the latter never had a genealogy, and are not genealogically related to the other Zhengs. According to Li, both the Zhengs and the Lis have lived in Lin Au for nine generations. The only Zheng of the lineage from Luoding now living in the village is a young man who did not know about the practice, and others have emigrated to Germany and other foreign countries. The other Zhengs used to witness the rite and Li said the groom was to carry an incense burner (being in bat) until dawn, probably the end of the rite. Li also learned from the other Zhengs that a groom can have the rite performed only if his father did so, and usually the first and last sons of a man have the rite performed.\n\nIn my recent visit to Cheng Tau, Ha Hang and Shan Tau Kok, I have found little about those villages. Ha Hang, whose villagers are probably all of the Li surname, have two ancestral halls. Shan Tau Kok is a multi-surname village where the Zhengs form a separate cluster of houses which include an ancestral hall.\n\nThe contents of the document is in one of the priest's manuals. I do not have a copy and did not write down anything when he showed it to me because I thought I would be able to make a copy of the manual afterwards. This document may be the \"white [ordination] certificate\" mentioned by Guangdong Xinyu and the gazetteer mentioned above. In my recording of the rite of Fengchao, a series of ordination names were recited during one session. I have to check if those are ordination names of the priest's ancestors or those of the client's.\n\n* The genealogy bears the title of Chenst Yuanlia Zupa, included in the British Library's Baker collection of genealogies of the New Territories, but is referred to in some lists as the Genealogy of the Chens of Ting Kok and Ping Yeung. Ordination names are found first in the 87th generation of the first section, among some brothers and cousins who moved to Fujian and Guangdong provinces. The following helps to date the 87th generation. A son of a brother of the 79th generation ancestor obtained a jiren degree in the year 889. Some brothers of the 84th generation ancestors moved \"during the disorder [caused by the invasion of?] the Yuan\". The 89th generation ancestor is a jinshi of Yuan dynasty. I fail to see how the \"Founding Ancestor of Fujian\" Jingwang in the second section of the genealogy relates to ancestors in the first section. A third section of the genealogy named the same Jingwang (ordination name Nian Yi(1) Lang) as the \"Founding Ancestor of Changle\" county, who was a descendant of a 83rd generation ancestor and a 86th generation ancestor, the latter being a brother of an ancestor in the earlier section. Jingwang's sons also had ordination names. According to a preface dated 1618, Jingwang moved to Changle some 200 years before then, i.e., around 1400. An 8th generation ancestor in the 3rd section moved to Ding'an of Xin'an county, probably Ting Kok in the New Territories. A 4th section of the genealogy started with Gulong as a second generation ancestor of Changle, who, according to a note before the section, was the third son of Jingwang, the Founding Ancestor of Changle, although Guilong's name does not match any of those of the sons of Jingwang in the previous section. Some of Guilong's 9th generation descendants moved to Ping Yeung of the New Territories. No ordination names are found in this 4th section.", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213809, "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": 161, "title": "RAS-1996", "content_text": "133\n\nACCOUNT OF THREE DAYS EXCURSION ON THE\n\nMAINLAND OF CHINA.*\n\n*I\n\nHaving for some time desired to take a trip on the mainland, and having been invited to the German Mission stations at Li-long, and Ho-how, I had waited several months for an opportunity. Mr Lechler, a German missionary had arranged an excursion, and kindly came and invited me to be one of the party. So I went to headquarters, and got leave. Unfortunately, the time was immediately before the New Year's Examination, and at the utmost I could not be back till the day before: and as the Governor's prizes of two watches and two telescopes were to be distributed at the Examination, and it was to be a very grand affair, it was rather an awkward time to go away. However, I knew that I might not get another chance, so I determined to go at any sacrifice. The party was to consist of five, viz. the Colonial Chaplain, the Rev T Stringer, the missionary; the Rev R Lechler; Capt Drummond of the 99th, and myself.\n\nI made little or no preparation for the journey till the morning we were going to start. Then I hired a man to act as servant, cook, and coolie and [to] carry my luggage: and got a Chinese travelling basket, which held all my bedding, clothes, and all that was necessary for the journey. Then at half past ten on Wednesday morning, January 28th, I began the journey, equipped in my oldest clothes, and a white umbrella. Our place of Rendezvous was on the Bonham Strand. After waiting at the place appointed, for several minutes, the party slowly arrived one by one, and when we had mustered all hands, we proceeded to the Chinese passage boats. I had some fun among the Chinamen on the wharf by buying about twenty oranges. A whole crowd gathered round, and as I spoke Chinese to them, it was fine fun. The fellow tried to cheat me right and left: so I said to him and those round: \"he sees I am a foreigner, and so he wants to get the advantage over me,\" then I took up his ticket from the basket, and read \"All these oranges 6 cash each (without the peel).\" So I said \"now you all see his ticketed price\" and yet he wants me to pay more than double, because he thinks I cannot read Chinese. \"Now what shall I do to him?\" The poor fellow looked very sheepish, and the crowd began to jeer him, so he said I might have as many as I liked for 5 cash each. So I bought a stock for the\n\n1", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213835, "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": 187, "title": "RAS-1996", "content_text": "160\n\nwith the ancestors is piously worshipped.\n\nIndividual worshippers also visit the Houwang Temple regularly to offer oblations on the 1st and the 15th of the lunar month and during important festivals. The temple is obviously owned and controlled by the Tung Chung community and has thus been regarded as a “village alliance temple,” as defined by Brim.1 In such a mix-surname community as Tung Chung, folk religion and the temple of the principal local deity often stand out as a crucial cohesive force in the forming of an inter-village coalition. Researchers such as James Hayes have considered Tung Chung an example of multi-clan communities on Lantau Island, where temples provide the vital link and become the venue of inter-village groupings.2 Emphasizing the concept of territory, Faure suggests that local temples, as centres of collective worship and communal ritual performance, serve as symbols of territorial unity. In villagers' perceptions, as observed by him, their territorial organization is expressed in terms of gods, shrines, and temples, which form one of the most important conceptual systems in the village world. A local temple might be built as a result of the formation of a neighbourhood of villages. The shared management of a temple would, in turn, strengthen a village neighbourhood's territorial dominance. In Tung Chung's Houwang Temple, a tablet recording a 1910 reconstruction project with a list of money donors supporting the work clearly evidences the existence of a community of joint villages worshipping Houwang as its patron god and managing the temple as its village coalition temple.J\n\nt\n\nAlthough two more temples, the Old Temple of Hsuan-t'an (at Shek Mun Kap) and the Ta-wang Palace (E) at Ma Wan Chung, were set up in Tung Chung after the War, they are far inferior to the Houwang Temple in terms of size, style, and architectural structure. In sharp contrast to the mass worship which takes place at the principal deity's temple, personal rituals are performed at these minor temples only by a few residents at individual respective villages. The Old Temple of Hsuan-t'an is situated in front of the big rock that marks the village entrance of Shek Mun Kap. Local legend holds that there used to be a Hsuan-t'an Temple at the village but it collapsed. In the 1970s, Shek Mun Kap's villagers rebuilt the temple for geomantic purposes. They hoped that Hsuan-t'an, the Tiger Conqueror, could vanquish the white tiger, a rock on the hill facing the village, and protect", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 213909, "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": 261, "title": "RAS-1996", "content_text": "236\n\nThe rituals performed by both the 'red hat' and the 'black hat' professional religious specialists, often connected in one way or another with mortuary rites, continue as before. The difference being that before redecoration the ritual performances in the half light, by 'red hats' in particular, accompanied by the boom of their ox horns blown at intervals during the rituals, provided an even more exotic and eerie scene.\n\nThe former layout of the temple consisted, as you entered the temple from the street, of the main hall dedicated to the Lord of T'ai Shan. This led through to the rear hall dedicated to the Saviour of the Underworld, the Buddhist deity, Ti-tsang Wang, with a long and comparatively narrow annexe running down the sides of the whole length of the two halls. On the other side of the halls were large rooms dedicated to the ritual services.\n\nThe usual images one would expect in the halls of both the Lord of T'ai Shan and Ti-tsang Wang stand either before or beside the altars, and lining the walls. Many are tamed demons such as Horse Face and Buffalo Head, and the Short Black and Tall White Demons who seize the souls of humans on their due date of death, dragging them before the City God for their primary interrogation. Others include the City God himself and the Goddess of Maternity, Chu-sheng Niang-niang, both of whom occupied their own secondary altars flanking that of Ti-tsang Wang; the Judges of the Ten Courts of the Underworld; and the Civil and Military Secretaries to the Lord of T'ai Shan.\n\nand they have been\n\nHowever, since the refurbishment of the temple, which took some two and a half years, the images down the side annexe which used to stand each in its own shrine have been relocated. The comparatively large image of the local tutelary deity, the Earth God, now has a shrine of his own in the Ti-tsang hall and the other two major images, of the Lord Protector of the Realm, Hu-kuo Tsun-wang Immortal Celestial Physician, Tien-i Chen-jen moved to the Ti-tsang Wang hall where they now sit on the main altar but in front, one on either side of the altar, both newly repainted. These two deities have borne these titles for at least thirty years and during that time the temple staff who appeared to be quite knowledgeable explained that the images down the side wall of the annexe had been brought in from other temples when the latter had been demolished for one reason or another, and their identities had been lost over the years.", "txt_file_path": "txt/dfo323lmgvd/RAS-1996.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/3n209j641", "rank": 0 }, { "id": 214016, "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-1997", "page_number": 84, "title": "RAS-1997", "content_text": "50\n\nin pairs on Min [Fukienese] community altars as offerings to the Jade Emperor, whose birthday is celebrated the following day and who had persuaded Yang to call off the pursuit.\n\nAn image categorically identified as the Seventh Son, Yang Yen-ssu has only been observed in one temple, in Medan in Sumatra, where it stands alone on a separate side altar simply marked, Yang Ch'i Yeh. He is portrayed as a black-bearded general, standing dressed in long yellow robes and holding a long staff but without any unique features. In a temple near Taichung where he is depicted together with the rest of his brothers he is inexplicably portrayed with a ferocious, decorated face and a bird's beak mouth. His black skin is decorated with a white [opera-style] face pattern, whilst the beak with a red edging is under a human nose. His eyes are staring, round and bulging, and he is holding an unsheathed sword at the ready. All in all, an extraordinary image which, whilst accepted and labelled as the Seventh Son by the temple staff, is completely out of character.\n\nFinally, in Seremban in central Malaysia, the temple keeper of a small rural temple pointed out a small standing figure of a soldier in armour at the rear of a crowded secondary altar. The image has no unique characteristic and could be any soldier/deity. The temple keeper identified him as Yang Sung-pao, a T'ang general who had been the protector of a Sung emperor. In Seremban he was also known as the Venerable Golden Lion, Chin-shih Ta-jen, as well as the Great General, Ta Chiang-chün.\n\nThe Eighth Son, Yang Pa Yeh, has only been noted on two altars in northern China despite the two Yang Family Daughters being numbered Eight and Nine, Yang Pa Chie and Yang Chiu Mei. These two daughters were involved in several battles fighting alongside the Sixth Son.\n\nPost Script\n\nChinese characters carved into a roadside rock beside the modern main road from the Fen River plain in northern Shansi to Inner Mongolia proclaimed that the nearby old temple had been dedicated to Wu Lang, the Fifth Son of the Yang. This was confirmed by a local peasant. The temple was in a col between two mountains, itself several thousand", "txt_file_path": "txt/dfo323lmgvd/RAS-1997.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/wp98g7579", "rank": 0 }, { "id": 214029, "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-1997", "page_number": 97, "title": "RAS-1997", "content_text": "64\n\nto Leng Shan in Fanling from Dongguan in 1190.5 In 1220, they were then driven out and moved to Fan Ling Lau, as their residence was appropriated by neighbouring Tangs. In the Ming Dynasty, due to population pressure, some Pangs moved to what is now called Fanling Wai and built forty-two houses and the village walls. Fanling Wai is composed of a walled village and its extensions which are referred to by the Pangs as Wai Noi Tsuen, Nam Bin Tsuen, and Pak Bin Tsuen. The houses in the past were built one-storey high of clay bricks with tiled roofs. Wooden ancestral tablets were placed at the center of the house for worship. Nowadays, due to population growth, nearly two hundred village houses stand in a row in the village. They have been built and rebuilt into two- or three-storey cement houses since the 1980s, and they contain paper-made ancestral tablets for veneration. The Pangs call this type of house zu wu (literally means the ancestor's house) and point out that they should be passed down the male descent line, usually from fathers to sons, for maintaining the Pangs' lineage community.\n\nOutside the walled settlement, there are many village houses with dark-red tiled roofs, white walls, and a balcony. Villagers call it the Spanish style. These houses were mainly built in the 1980s, under the 1972 Small House Policy. The policy allows every New Territories male villager, whose ancestor had settled there before the British Government took over the lease in 1898, to apply for building a house in his village. The house is allowed to be built of no more than 25 feet in height (three storeys) and 700 square feet covered area. Since this type of village house is built by male inhabitants (nan ding), villagers colloquially call these houses ding wu (male's house).\n\nFrom the 1980s onwards, the Pangs have rented out their available village houses for profit when the demand for rural housing increases substantially. After the Second World War and the unstable political period in China in 1949, a huge influx of immigrants from China to Hong Kong, together with the subsequently increased birth rate, exacerbated the housing problem in Hong Kong's urban area. In order to relieve the over-crowded living conditions, the government has not only provided low-cost public housing but also commenced the development of satellite towns (nowadays called new towns) in the New Territories. Housing is nevertheless still in substantial demand because of its inadequate supply. In the 1980s, the private housing", "txt_file_path": "txt/dfo323lmgvd/RAS-1997.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/wp98g7579", "rank": 0 }, { "id": 214188, "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": 46, "title": "RAS-1998", "content_text": "characteristic of the British poking fun at themselves. The tie's background colour is black, like the outlook during the Hong Kong 1967 riots. The dull, thin diagonal red lines represent the communist propaganda which was blared out from loudspeakers situated in the old Bank of China building in Central District. The three figures on the tie depict the inhabitants in Hong Kong in those troubled days: the 'white-skinned pigs' (the expatriates, largely British); the 'yellow running dogs' (the local Chinese working for, or co-operating with, the British); and the 'big, red, fat cats' (the Mainland Chinese who were posted from Red China to do business in Hong Kong, driving about in limousines, living it up). But, if you turn the necktie inside out it has a silver lining (even if every silver lining has a cloud)! \n\nBeing able to laugh at British or American jokes does not come automatically with being able to speak English. A Hong Kong Chinese told the author that he was making a farewell speech, on being posted away from Beijing, and he told the tale (in Putonghua, translating the sense, not word for word) about a pilot, the American President, a priest and a hippie in an aeroplane. The pilot turned to the three passengers and told them the plane was going to crash and that they had only three parachutes. 'I have my life ahead of me. I'm taking one,' said the pilot, and he jumped. The American President said, 'I'm the most important person in the world. I cannot be spared,' and he too jumped. Then the priest turned to the hippie and murmured, 'Look here, son, I am an old man, you have your life in front of you, take the one remaining parachute.' But the hippie replied, 'Don't worry Father, there are still two parachutes left. The President of the United States jumped by mistake with my rucksack!' Unexpectedly, the Hong Kong Chinese who told the joke said that the Beijingers laughed, much to his surprise, when he told the joke. But he thinks it may have been because the President of the United States had made such a fool of himself. \n\nSome people certainly pick up a language, an accent or a sense of humour quickly. Appreciating another form of humour is like learning to appreciate another form of beauty or art. It is an 'education process'. One does not change one's sense of humour but one develops an 'extension' making one a more interesting person. Certainly, however, speaking English is not the same as being English, with all the nuances of the language, and subjects like Princess Diana are still touchy long after her death. How can you expect the Chinese, who", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214189, "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": 47, "title": "RAS-1998", "content_text": "10\n\ncannot, usually, stand the smell of cheese, be able to understand the complex English? But you can argue, too, how can the British, who cannot enjoy a succulent chicken's foot for breakfast, understand the Chinese? The latter believe you need to 'eat the part to nourish the part' (DE). By eating chicken's feet, for example, you can walk faster.\n\n4\n\nOf course there are people like Lucy Sheen, a Chinese who was brought up in Britain, who played Portia in Julius Caesar at Bristol Old Vic (Rosser, 1990;8). But she still had to overcome racial stereotyping. She recounts how, to use her own words, ... the Dickhead of a critic said, about her acting, 'It doesn't matter if one can speak the language. If one's not White forget it.' Lucy also recalls how she was taken home to meet her new Chinese boyfriend's parents. They were really chuffed that at last their son had met a nice, real Chinese girl. All went well until she opened her mouth!\n\nOf course, even within Britain itself there are traditional regional differences. There are ‘cockneyisms' with rhyming slang; where 'apples and pears' means 'stairs' and 'tit for tat' stands for 'hat.' This contrasts with the humour of those who believe they belong to the 'posh' set, although the latter is not usually racist and a person is readily accepted if they have personality. You also have the realistic, often macabre humour of the Scots and the Irish, the down-to-earth humour of the English North Countryman, and the japes, recounted time and again, in the slow drawl of rural folk.\n\nUnless you have lived in a country for some considerable time many jokes may be obscure to a foreigner, even if he or she is fluent in the language. A knowledge of local affairs is often important. A man who was once asked why he did not weep at a sermon when everyone else was shedding tears replied: 'I don't belong to this parish' (Bergson, 1956;64). Similarly, the author recalls seeing a show in New York when he failed to appreciate many of the jokes. American humour often centres around family conflict (like American soap operas), bar-room buddy banter, practical jokes, bragging and tall stories although the French claim that practical jokes and tall stories are important aspects of their humour as well (Zeldin, 1983:74). In turn the Danish sense of humour, which is often sarcastic, can shock the average Frenchman. Similarly, Dutch humour can be abrasive, cynical and, on occasions, teasing and aggressive.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214201, "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": 59, "title": "RAS-1998", "content_text": "22\n\nconsider the first character to be partly made up of the character for ghost.' This was thus seen by many as a ghost knocking at the door of Hong Kong. It was certainly not auspicious. The second 'Ngai' can be seen by wary Chinese as representing the Chinese character for 'danger' Consequently, on his return in 1987, to solve the problem Sir David's name was changed to Wai Yik-shun. This means, 'to defend and protect with faith and trust.' All this changing of names, although generally regarded with some amusement by many Westerners, is taken very seriously by most Chinese. Changing given names is by no means uncommon among Chinese although they do not normally change surnames (Jones, 1997;73).\n\nMore of humour\n\nIt has been said, if you want to educate a person in the culture and customs of a country you must start with his or her grandmother. Yet Raybon Kan, an ethnic Chinese who performs under the title of Comedy Fu, was born and grew up north of Wellington, New Zealand (Green, 1998). He works as a stand-up, Chinese 'Kiwi' comedian. This lawyer turned funnyman speaks fluent, colloquial Cantonese, but only with his parents who understand limited English and run a take-away. It is something to come on stage in a White community, with a Chinese face in a classic, rural white-bloke tradition, with an act where about one-quarter focuses on his native origins, racial stereotypes, and being an 'underdog' and a 'victim' (Little, 1998). Humour can of course be 'learned.' In fact in one month, in rugby-loving New Zealand, more went to see Comedy Fu perform than watched the Auckland Warriors in action.\n\nAnother act was put on by Pui-fan Lee (note surname and given names reversed in western fashion), a stand-up comic in Short, Fat, Ugly and Chinese, at the Fringe Club in Hong Kong, in 1994. As a Chinese girl born in Birmingham, her performance consisted of immigrant Chinese culture and indigenous British values intertwined, interlarded with farcical growing-up encounters in England. And when she lapsed into a broad Brum accent the Birmingham folk who were there loved it. The key is pronunciation. He or she who speaks with a foreign accent is a foreigner. The audience did not care what colour their peer was. The important point was that she spoke broad Brum. Accent conveys acceptance. She was one of them.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214205, "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": 63, "title": "RAS-1998", "content_text": "26\n\npicture than to the tiny figures on the mountain. Chinese medicine also takes a holistic approach. Again, it has been argued that Westerners see time as stretching out in a straight path in front. Asians, however, see time as a spiral, with things repeating themselves. It has been suggested this may have something to do with belief in reincarnation and the idea that there is 'a time to live and a time to die and a time to be born again.' Again, some of us are said to be logical thinkers, sometimes called 'convergers'; and there are also 'instinctive thinkers', sometimes called 'divergers'.\n\nWith the cortex of the brain composed of two hemispheres, it can be argued (Waters, 1991; 35) that the left lobe handles thought patterns which need to be processed linearly, sequentially, in systematic stages, step by step. The right lobe, conversely, operates in a more general way with simultaneous thought processing. How does all this affect appreciating jokes?\n\nEven though China is a single country about nine-tenths the size of Europe, populated largely by Han Chinese with many different dialects, there are also 56 minority groups with different lifestyles. This means that, although there are some jokes that will raise a chuckle no matter where they are told, some senses of humour, even within China itself, are to some degree regional.\n\nOnce in rural, Eastern Guangdong, at a walled village, the author asked a group of locals where the communal toilet was. As he walked away towards it, he heard the group giggling. In parts of China where Westerners seldom frequent, the white-skinned, red-faced, perspiring foreigner is an oddity and good for a chuckle; just as in some Western countries where Chinese seldom visit, they are intrinsically strange to Westerners. In the instance of the author looking for the lavatory, even though scatology is a form of Chinese peasant humour, he certainly did not expect to find it in the unprintable condition that he did - a country with some of the dirtiest bogs in the world.\n\nEven in \n\nChairman Mao was also fond of good, earthy expressions, although the author has been unable to find confirmation that: 'Making a noise like thunder to drown out the sound of 100 farts,' was actually dreamed up by him.", "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": 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": 214242, "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": 100, "title": "RAS-1998", "content_text": "63\n\nthe golden bowl being his unique characteristic.\n\nMahesvara, Mahadevi or Siva, known in Chinese as Mo-hsi-shou-lo T'ien 摩醯首羅天\n\nMahesvara is one of the numerous titles borne by one of the best known of the Indian deities, Siva. He has come to be regarded as the Supreme Being though he more generally represents the more malignant forces and destruction, all part of the cycle of creation and destruction. He is married to either Uma Mahesvara [also known as Parvati], by whom he had a son named Skanda [see 21 below], or to Kali, who is also Durga. The latter is known as Hariti [and in Chinese Kuei-tzu Mu: see 6 below] whose image is also one of the twenty-eight Devi. Hariti has one face, six arms and a necklace of skulls\".\n\nImages of Siva stand in both the Ta Pei Ssu and the Pi-yun Ssu. In the Ta Pei Ssu he is portrayed as a typical northern Chinese deity dressed in multi-coloured robes and a tall Buddhist crown, but with six arms and an ageless Chinese face of indeterminate sex. He looks like and could easily be confused with other multi-arm Buddhist deities as he has no unique characteristic. In the Pi-yun Ssu he is naked apart from a skirt in colourfully decorated cloth down to his knees. He has four arms and a smaller head on top of his normal head. He has red spiky hair on both heads and fangs rising out of the lower jaw of his normal head.\n\nSoothill described Siva as having eight arms, three eyes and riding a large white bull, holding a handful of snakes and a small drum, and can be represented as the phallic symbol.\n\n4] Maritci [Maritchi or Marici] known in Chinese as Chun-t'i P'u-sa\n\nThe Tantric [Lamaist] bodhisattva, Chun-t'i, is the Buddhist form of the Hindu personification of light and an offspring of Brahma, Cundi or Candi. She is often confused with the Tantric many-armed Kuan Yin and the Taoist stellar deity, Tou-mu Hsing-chün. Two separate deities also are referred to by Chinese devotees as Chun-t'i; these are as", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214246, "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": 104, "title": "RAS-1998", "content_text": "67\n\nAn image of Hariti is present in both the Pi-yun Ssu and the Ta Pei Ssu. She is portrayed in both temples as a middle-aged Chinese woman with a full face, dressed in colourful robes and crown, resting her left hand on the head of a small pig-like winged demon with a child on his shoulders.\n\n7] Bodhidruma who is also known in Chinese as P'u-t'i Shu Shen 提樹神\n\nThis is an Indian Vedic goddess, the guardian of the Bo-tree; the 'wisdom tree' [peepul tree] under which Sakyamuni obtained enlightenment and became the Buddha. She is one of the group of Twenty or Twenty-four Devas and is also known in Sanskrit as Pippala, a peepul tree, after the tree in question.\n\nImages of Bodhidruma are present in both the Ta Pei Ssu and the Pi-yun Ssu. The image in the former has a human body and demonic face. It is difficult to make out the sex of this deity with him/her having black skin, colourful decorated robes and black pill-box cap with red band, and small sunburst on the front. He/she holds a tablet before his/her chest clasped in both hands. His/her face has the large flat nose, the slightly jutting wide jaw and round eyes. In the Pi-yun Ssu his/her image depicts him/her with white skin, a calm and benign face, standing, dressed in colourful decorated robes and crown and with his/her hands pressed together before his/her chest in prayer.\n\n8] Sarasvati known in Chinese as Pien-ts'ai Tien\n\nShe is the Vedic goddess of speech and learning, the goddess of rhetoric, and female energy. It is widely accepted in India that she was the inventor of Sanskrit. Originally a mother-goddess she has developed over the centuries into her present role as the goddess of wisdom and learning, and the patron deity of music. An image of Sarasvati is present in both the Pi-yun Ssu and the Ta Pei Ssu. In both she is depicted as an eight-armed goddess, standing dressed in colourful, decorated robes and crown, with six of her hands each holding a symbolic object. The main pair of hands are pressed together before her chest in prayer. She is barefoot in both temples.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214249, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1998", "page_number": 107, "title": "RAS-1998", "content_text": "70\n\nthe primary one in China being as the Lord of the Underworld known as Yen-lo Wang. In later Brahmanist mythology he is one of the eight Lokapalas, the guardian of the south and judge of the dead. He was the son of the sun, with a twin sister Yamuna - regarded by some Hindus as the first human pair. An image of Yama is present in both the Pi-yun Ssu and the Ta Pei Ssu.\n\nIn northern China images of Yen-lo Wang have been noted in several old temples where he is portrayed as a benign elderly human, dressed in court robes and cap of dynastic China. In the Kuan Yin Hall of the Ta Pei Ssu in Peking his image depicts him thus, with his hands held palms together before his chest. He has no unique characteristics and is known simply as Yen Mo Lo. He is referred to by the temple staff as Yama and appears to have no other title and is looked upon by the monks as the Lord of the Underworld. In the Pi-yun Ssu he is a general wearing armour under his colourful robes and has an axe clutched in his right hand. His left hand is held across his body pointing with two of his fingers. He has dark skin, round eyes, a short black beard and moustache and a scarf swirling behind his head hanging down in front of his body.\n\nThere is also Yen-mo Hu-fa, a Lama Buddhist [Tantric] deity, whose image stands in the Lama Temple in Peking. It is typical Tibeto-Mongol iconography, swathed in silken robes obscuring the body leaving only the fierce head and the raised right arm visible. The head, which looks somewhat like a blue pig with gold eyebrows and red mouth, has a row of skulls across the top of the head mounted on a coronet, with a fiery nimbus behind that. He is holding in the air in his right hand a short rod [a heavenly cane] with a miniature white skull mounted on the top. Without the silken robe the deity is revealed standing on a blue horse or mule which, in turn, is prostrate on a naked human. The deity has another small blue-skinned demonic figure standing before him, facing him and holding its hands up towards the deity in supplication.\n\n14] Sagara known in Chinese as P'o-chie Lung-wang and P'o-chie-lo\n\nSagara is the Naga King of the Ocean Palace north of Mount Meru,", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 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": 214251, "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": 109, "title": "RAS-1998", "content_text": "72\n\n17] Kinnara known in Chinese as Chin-na-lo The heavenly musicians\n\nListed as one of the twenty Deva in Soothill, and also one of the Eight Classes of supernatural beings in the Lotus Sutra. They are a group who, in Java for example, are portrayed as half-bird and half-human, and known in their plural as Kinnari. They are also one of the twelve spirits connected with the cult of Yao-shih Fo, the Buddhist Master of Healing. Another version claims that they are the musicians of Kuvera, with bodies of humans and heads of horses. In yet another version they dwell in the tall trees which grow on Gandhamadana, Incense Mountain.\n\nThere are images of a Kinnara in both the Ta Pei Ssu and in the Pi-yun Ssu. In the former he is portrayed as a military figure, standing in armour and helmet and with a scarf swirling round the back of his head and down across his arms. His hands are clasped before his chest and his face, pink and friendly, has a short black beard and mutton-chop moustache. In the Pi-yun Ssu the image has a similar friendly face but this time he is wearing robes and cap of an official and not those of a soldier.\n\n18] Mahoraga known in Chinese as Mo-hu-lo\n\nMahoraga is one of the twelve spirits connected with the cult of Yao-shih Fo, the Master of Healing and the Buddha of Medicine. He is one of the twelve guardian spirits each of whom is associated with one of the twelve hours of the day. The twelve include Vajra, Indra and Kinnara.\n\nAn image of the Mahoraga has only been seen in the Ta Pei Ssu and not in the Pi-yun Ssu. He is portrayed as an extremely ugly, ferocious inhuman demon with black skin. Dressed merely in a decorated and multi-coloured skirt he is standing and has a swirling scarf behind his head and a snake held in his right hand. He has spiky hair on either side of his head protruding like small snakes, and his large protruding jaw and upper lip and his sloping forehead make his face almost animal. The hair on the head is pulled up into a high point, with two ear-pressing tufts one on either side. His eyebrows are like white flames, and his", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214252, "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": 110, "title": "RAS-1998", "content_text": "73\n\nlarge, wide, gaping mouth has but four small teeth showing, these being normal human-size incisors top and bottom. Finally, he has three small white skulls across his forehead held in place by a pink band.\n\n19] Gandharva known in Chinese as Kan-t'a-p'o\n\nThe Gandharva are one of the eight classes of supernatural beings referred to in the Lotus Sutra. They are Indra's musicians and also in the retinue of Dhrtarastra [they are the same as or similar to the Kinnaras]. They do not eat meat nor drink wine but feed on incense and fragrance.\n\nAn image of the Gandharva is in the Ta Pei Ssu but not in the Pi-yun Ssu. His image portrays him standing, dressed in multi-coloured robes over armour, a helmet over black spiky hair, and is clean shaven. His face is semi-demonic, with large protruding eyes. He has no unique characteristics.\n\n20] Nanda Upananda known in Chinese as Nan-t'o Pa-nan-t'o 跋難陀\n\nLittle seems to be known about Nanda Upananda apart from being a protector of Magadha [near Bihar]. His image has only been seen in the Ta Pei Ssu and not in the Pi-yun Ssu. It depicts him as an elderly man but with a semi-demonic face. He has round eyes, small ugly protrusions on his cheeks, a gaping mouth and fang-like eye-teeth, no moustache but a short pointed beard, and is wearing decorated robes and cap. His hands are held together as if holding a tablet [which may well be missing].\n\n21] Skanda, Viharapala or Veda' known in Chinese as Wei T'o #BE\n\nWei T'o, a Hindu deity, the Deva Protector of the Dharma, guards the sanctuary of virtually all Chinese Buddhist temples. He stands with his back to the main entrance in the inner temple hall facing the main altar and back-to-back with the Laughing Buddha of the Future, Mi-lo Fo, who greets visitors with his smiling welcome. Wei T'o is also to be seen guarding many a folk religion temple, though only very rarely does he appear on a household altar. Because of the prayers offered to", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214257, "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": 115, "title": "RAS-1998", "content_text": "78\n\nthe Twenty-four Heavenly Lords. The Four, said to be brothers, are believed to have been born during the 11th century BC and are now protectors of Mi-lo Fo. The 16th century novel, Feng-shen Yen-i, describes the popular myths surrounding the defeat of the four Mo-li brothers during the legendary wars of the 12th century BC who fought with their magical weapons but whose main weapon was the white rat which devoured all enemies. However, Yang Chien, the nephew of the Jade Emperor and son of Li Ching [the General with the Pagoda] was swallowed by the white rat but once inside it he ate the rat's heart and at the same time transformed himself into the white rat which was unsuspectingly put back into its bag by one of the Mo-li brothers. Yang Chien stole out whilst the Four brothers were in a drunken sleep and stole the magic umbrella, whilst Na-cha who had fought and defeated them broke their magic jade ring. The Four lost heart, were defeated and slain. The war was followed by their canonisation by Chiang Tzu-ya who appointed them to the posts of the Heavenly Kings, controllers of the elements, from whom people sought protection from calamities.\n\nThere are standard images of all four of the Great Celestial Kings in both the Ta Pei Ssu and the Pi-yun Ssu.\n\nThere has been a certain amount of confusion over the colours, names, and titles of these guardians; even their characteristics and attributes vary from monastery to monastery. Confusion has arisen over the centuries due to non-Buddhist and even pre-Buddhist factors, with every combination to be seen, such as the General of the North with the Umbrella, the General of the West with the Rat or Mongoose, and so on. The most frequently noted observations are as follows:\n\n \n Taoist Titles\n Symbol\n Characteristics\n Buddhist title\n Sanskrit title\n \n \n Mo-li Ch'ing\n Magic weapons or Sword/lance or Jade Ring or Parasol\n black face or black beard\n Ch'ih-kuo T'ien-wang\n Dhrtarastra 持國天王 or 東方大王\n \n \n \n [colours: blue/green] or Lyre/lute", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214258, "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": 116, "title": "RAS-1998", "content_text": "The King Protector of the East and controller of Spring\n\nelement: water\n\nP'i-p'u Tung-ch'a T'ien-wang LUXXE\n\n毘普動叉天王\n\nRed face\n\nMo-li Hai\n\nLute/guitar\n\nor Umbrella\n\n摩禮海\n\nor Sword and Snake\n\nor writing brush\n\nor Green face\n\nKuang-mu Virupaksa\n\nT'ien-wang\n\nwith Red beard 廣目天王 [Colour: red]\n\nThe King Protector of the West and controller of Winter\n\nelement: fire\n\n79\n\nP'i-p'u Po-ch'a T'ien-wang OXXE\n\nMo-li Shou Rat or Mongoose\n\nPink or Green face Tseng-ch'ang Virudhaka\n\nT'ien-wang\n\n[Colour: Red] 增吒天王\n\n[which changes into\n\nand short beard\n\n摩禮壽\n\na white, winged\n\nor Red Bird\n\nelephant]\n\nor Red or Golden Dragon\n\nor Magic sword and ring\n\nor Whip\n\nThe King Protector of the South and controller of Summer [or Spring]\n\nelement: wood\n\nT'i-t'ou Lai-cha T'ien-wang DELI\n\nMo-li Hung Umbrella\n\nPink or white face T'o-wen Vaisravana\n\nClean shaven\n\nor Money bag\n\nT'ien-wang\n\n摩禮紅\n\nor Snake [and pearl]\n\n[Colour: Black]\n\n多聞天王\n\nor Rat/Mongoose\n\nor gold\n\nand occasionally", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214262, "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": 120, "title": "RAS-1998", "content_text": "83\n\n35] Man-shan Ch'e Wang 慢善車王\n\nMan-shan Ch'e Wang has only been seen in Taiwan, in the cave/tunnel where he is portrayed as a semi-demonic figure with a large slightly open mouth, and bushy eyebrows. He is wearing gilded armour and helmet and is carrying a short dagger in his left hand with his right hand extended vertically. He has a gilded halo behind his head and shoulders.\n\n36] P'o-x-Hsien-jen 婆x仙人\n\nP'o-x-Hsien-jen, the Immortal P'o-x, has only been seen in the cave/tunnel under the Taiwanese temple where he is depicted as an emaciated elderly Chinese, wearing no more than a wrap-around gilded skirt. He is holding a small gilded scroll in his left hand at face height and leaning on a staff with his right. He has white eyebrows and goatee beard and has a gilded halo behind his head and shoulders.\n\n37] Tung-yüeh Ta-ti The Great Emperor of the Eastern Peak 東嶽大帝\n\nImages of Tung-yüeh Ta-ti are included in the groups of Deva in both the Pi-yun Ssu and the Ta Pei Ssu but not in the cave/tunnel in the temple in Taiwan. In the Ta Pei Ssu he is standing, dressed in colourfully decorated robes, but with an open-winged bird on the crown which usually is only worn by a female deity. Perhaps the present generation of monks have misidentified the deity and this is the image of the major deity, Pi-hsia T'ien-chun, the daughter of Tung-yüeh Ta-ti. He or she is holding a long-stemmed flower in the left hand resting up against the outstretched right hand. The hair style too suggests a female as do the facial features. The image in the Pi-yun Ssu, however, is an elderly standing male, with grey beard and multi-coloured robes and cap. He holds a tablet clasped in both hands before his chest.\n\nTung-yüeh Ta-ti is the Lord of T'ai Mountain [T'ai-shan Yeh 泰山爺], a Chinese deity and the Supreme ruler of the Underworld12. Many Chinese do not seem to appreciate that these two titles are one and the same deity, a fact borne out by Mrs Goodrich when she noted in 1931 that “no one thought of this minor god T'ai-shan Fu-chün of the Underworld and the Great Ruler of the Eastern Peak as one\". T'ai-\n\nPage 120\n\nPage 121", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214293, "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": 151, "title": "RAS-1998", "content_text": "114\n\nMarines and it was not until an action at Amoy on 26th August 1841 that the British Army (Her Majesty's 55th Regiment of Foot) used them in anger.\n\nApart from the musket itself, the soldier was also equipped with a bayonet which extended the musket into a thrusting weapon equivalent to a short pike. It had an overall length of about six feet, and time and again proved itself to be a formidable weapon. This was used both defensively, as in a formed square fending off cavalry, and offensively as in the charge. Its offensive use was considered by some commanders to be more effective than firing the muskets, and it was common to describe the number of troops by the number of bayonets.29 Officers would carry a sword and perhaps one or two single shot pistols. Swords (cutlasses) and pistols were also the weapons of marines when boarding opposing ships, and some may have been carried by those operating on land; however, they were more likely to have been equipped with muskets.\n\nOn the Chinese side, there were a wider variety of arms. Lord Jocelyn describes a display put on by the Manchu Tartars, who were the elite of the troops in China, where the: \"Tartars were dressed in white cotton garb and black cap, and their weapons were swords and matchlocks, or bow and arrows.\"30 Ouchterlony31 illustrates a Chinese swordsman brandishing a sword, but also holding in his left hand a matchlock and with a powder horn slung from his waist. Hence, it can be seen that the projectile arms were matchlocks and bow and arrows. The matchlock musket uses a form of ignition even earlier than a flintlock. It derives its name from the match, which is a hemp cord impregnated with saltpetre and spirits of wine such that it burns steadily without going out. The mechanism is simple in that the match is held in an arm which, on pressing the trigger, descends onto the priming charge and, hence, ignites the main charge. At this time, it was archaic, and it was also a danger to its user, as the burning match could set fire to clothes or, more seriously, to the powder pouch which the user carried round his waist. Also, when wounded, the danger was compounded, and there are reports of troops being burned to death after falling with otherwise non-lethal wounds.32 Perhaps this had helped to preserve the use of the bow, although it continued in use well beyond the adoption of more modern firearms. Photographs33 of the Taku forts taken after their fall in 1860 show crossbows34 amongst the debris. Also Arch-", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214309, "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": 167, "title": "RAS-1998", "content_text": "131\n\nNot only did he write many of the Journal's editorials but also in each edition a number of miscellaneous articles on subjects ranging from hunting in Manchuria and boating as a holiday to the Hall of Antiquities in the Hude Museum in Shanghai - a pet project of his, as well as Scientific Notes and Reviews. His editorials ranged from Shanghai's Position in the World to China's New Industrialisation. A typical editorial described the colossal task facing the leaders of China's Republic and, as the years passed, so his editorials became more and more anti-Japanese. In the great age of European self-confidence these editorials reflected the general mood of expatriates not only in the Treaty Ports but also within the hinterland of China. None of this necessarily precluded a measure of genuine interest in Chinese culture though he, himself, appears not to have been a convinced ‘Orientalist.' He covered a vast range of subjects under broad-brush headings Engineering, Industrial and Commercial Notes; Scientific Notes and Reviews; Educational Notes and Intelligence and Travel and Exploration Notes.\n\nA number of articles written by people whose names have come down to us as authors of well-known books such as Florence Ayscough, L.C. Arlington, Juliet Bredon and James Hutson appeared in the Journal over the years. It would be impossible to list here many of the articles and papers printed issue by issue ranging as they did from tea to river craft, secret societies to criticisms on the Shanghai local artists exhibitions as well as descriptions of expeditions into the interior With Kua-tzu and Camera in the Yangtze Gorges by H. Foote-Carey and in 1923 - Investigation of the Thermal Dissociation of Hydrated Alumo-silicates, Prehnite, Zoisite and Epidote by E. Norin of the Nystrøm Institute, Taiyuan Fu, Shansi.\n\nIn early 1938 Arthur and his wife, Clarice, sold their interest in the China Journal to a new company called \"The China Journal Publishing Company Limited\" based at 117 Hong Kong Road, Shanghai, accepting part of the purchase price in shares of the new company. There were now three directors, H.J. Timperley, A. de C. Sowerby and H.J. Freyn. The manager at that point was a Mr. W.V.D. White with Clarice Moise no longer referred to on the staff of the Journal. Then, on 7 December 1941, after Pearl Harbour, men of the Japanese navy broke into the offices and destroyed everything, including the files, mailing lists, back numbers, and that was the end of the China Journal.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214354, "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": 212, "title": "RAS-1998", "content_text": "177\n\nself and appeared back home, having lost his lucrative post, where he bore the full fury of his wife as she had been enjoying the perks of the wife of a high official. He explained that he had no intention of returning to the palace as the fortunes of the evil Zhou Xin had a further twenty years to run, and went off spending his days fishing.\n\nMany years later the father of the future victorious King Wu heard a fisherman singing and learning that the song foretold the future fall of the Shang and the victory of the Zhou he went in search of the man who had taught the fisherman the song. This turned out to be Jiang who was then encouraged to return to the court of Duke Fa, where after Duke Fa's victory he was made the Prime Minister.\n\nIn the Fengshen Yanyi he was then despatched to the mystic mountains of the West, the Kunlun Shan, where he was to seek from the great deity, Yuanshi Tianjun, the Primordial Heavenly Lord, honours for the loyal ministers, brave warriors, and all the good and bad immortals, male and female, who had died during the struggle. Jiang arrived at the Palace on the Kunlun mountains and was admitted by the White Crane Youth, Bai Hao who escorted him to meet Yuanshi Tianjun. After Jiang knelt and made his plea the Primordial Heavenly Lord promised to send a decree, which would authorise the canonisation of all the warriors, and name each in turn. Jiang returned to report to King Wu, followed a few days later by the White Crane Youth who descended amidst soft music and fragrance to deliver the decree. Jiang then ordered the Terrace to be prepared and soldiers to guard it whilst he purified himself. He entered the Terrace and after unrolling the decree read aloud the order which promised that those to be deified should be free from transmigration, and would be promoted or demoted according to their merits. He ordered that they should be worshipped by the people as protectors of the nation and its people, and they were to regulate the wind, rain and natural forces for the benefit of the people. They were authorised to reward good deeds and punish the wicked. The list of names of those deified was then hung up and the ministers and warriors ordered to approach in a lengthy queue with no one being permitted to leave it. The first to be called was Bai Jian, who was created the God of Pure Blessedness. He was followed one by one until all 365 warriors and worthies had been rewarded. Not all were straightforward. Some had followed the evil King during the struggle and had perpetrated wicked acts but had eventually recanted and had tried to make", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214368, "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": 226, "title": "RAS-1998", "content_text": "192\n\nfunded for the temple.\n\nA logical progression, though always thought impossible in Mainland China, has been the deification of the late Chairman Mao. In Taiwan we have seen images of Chiang Kai-shek and Sun Yat-sen on altars, revered as are the scores of historical worthies and heroes, but the thought that one day an image of Mao Tse-tung would grace the altar of a Chinese temple was so far fetched as to be ludicrous. None the less, Reuters printed a picture of a peasant in a rural temple in northern Shansi in early 1996 standing before a life-size image of Mao on the altar. Another sighting, of the small white bust of Mao on a household altar in a village on the banks of a river in the upper reaches of Yünnan province during the summer of 1997, was easily explained. The altar bore no other images and it was through this village and across the village's bridge, during the Long March, that the Chinese Red Army passed leaving behind a strong folk memory.\n\nMao, it must be remembered, was revered as a god in his lifetime, with cadres and Red Guards bowing before his image during the Cultural Revolution, and reporting the day's activities. And it has not been uncommon for taxi drivers in some of the major cities during the late 1980s and early 1990s to carry pictures of Mao suspended from their rear-view mirror as a protective amulet, though this has been more of a gimmick, but the idea of a statue of Mao on the altar in present day China is still astounding.\n\nWhat is less strange, perhaps, is the description of a Mao image being carried at the head of a religious procession in Fukien province, providing \"legality\" for this ritual procession of deities. Posters portraying the main Central political leaders were also borne aloft at the head of the procession.3\n\nNo doubt there have been zealous cadres carrying out the anti-feudal, iconoclastic purges following the party line and, recalling the clue provided in the report on Hupei, it would seem more than likely that the large number of illegal temples and shrines destroyed are in fact the small rural shrines dedicated to the Earth God which farmers have in their fields. By and large, it has been quite obvious that in general people will continue to go to temples to offer prayers and incense, and that temples and the deities will thrive, or possibly simply survive.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214415, "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": 273, "title": "RAS-1998", "content_text": "239\n\nbly to equalize external and internal temperatures,\n\nI had heard about this equalizing of temperatures before, but must confess, I always suspected trickery:\n\nI remember back home in Russia seeing people who ashamed of openly drinking a glass of vodka, especially a second or a third, would hide behind an elbow or a sleeve: this seems to me to be the same thing. Some even embellish this trickery with a reference to rum and cognac being provided they say, by design, by a hot climate for this equalization... I don't recommend resorting to this method: it means upsetting the fitness of one's stomach with considerable irritation, quadrupling the intensity of the heat and then dropping with exhaustion as a result of the strain. I once heeded this advice and by way of experiment tried to equalize the two temperatures. The result was unbearable torture that lasted a whole day. There was nothing I could do, nothing to quench the searing dryness in my throat and stomach.\n\nOn the contrary, on abstention from meat, and all heavy food, as from spices (never mind that they also come from hot places), but most of all from wine, one easily endures the heat; the chest, the head and the lungs are in a normal state and the intense heat only aggravates one on the outside. I am sure that if in one's food one continually used rice, vegetables, a bit of fish and poultry, it would be possible to bear the heat just as easily as in Russia. But...but P.A.T. won't let you live as you wish, even in India and in China: he looks at you so suspiciously if at dinner you refuse lamb or pork, or puff-pastry pie - just wait for him to take umbrage and ask: \"Is something wrong with the lamb, is the pie stale?\" or addressing everyone he'll exclaim pathetically: “Just look gentlemen: he doesn't like the cuisine! If my instructions are unsatisfactory, if I'm incapable, if I don't know how, then pick someone else...\" No, it's better to suffer from the heat come what may!\n\nJang\n\nHaving rested, we continued down the street, looking at the palaces, at the splendid driveways, the cool vestibules, the airy galleries, the tightly locked windows. There are no signs of life to be seen in the houses, but meanwhile coolies run in and out of them, carrying goods, letters. Englishmen enter and exit under huge umbrellas, wearing straw or linen hats and everyone of them, and ourselves as well, in white", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214417, "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": 275, "title": "RAS-1998", "content_text": "241\n\nthe freshness, the cleanness, the splendour constrain them; they seem like fish which, from a dirty, marshy river have been transferred to an ornamental pond filled with clear water: nowhere to hide, to shelter, to filch, to swindle, to get oneself dirty or to get one's neighbour dirty.\n\nHaving quickly walked round the whole quarter, we struck the mountain, which at this point was artificially cut away and consisted of a smooth, sheer wall; a new road was planned here. A whole regiment of labourers crowded around; they dug the earth, hewed stones, carted debris away. These were all immigrants from the Portuguese colony of Macau. No sooner had the English conceived the idea of a settlement here, and sent out a call, than Macau became almost deserted. Work, and consequently bread and money, lured up to thirty thousand Chinese over here. Instead of poverty in Macau, they preferred the endless labour and inexhaustible payment here. They were not frightened off by the epidemic fevers that raged in the beginning. Under the supervision of the English they began clearing and draining the soil: the epidemics abated and the migration increased.\n\nWe came down from the rise and entered the Chinese quarter again, passing, incidentally, a house where a bare-chested young Chinese stood in front of a window, strumming a meagre and monotonous tune on an instrument resembling a guitar. A number of women peered out of the window. However not all Chinese wander around the town near naked: it is only porters, manual labourers and shopmen. The higher classes are dressed decently; there are even dandies, in snow-white coats and wide satin trousers, in heavy-soled shoes and with a thick black shiny pigtail down to their feet, with a fine fan with which they cover their heads from the sun.\n\nThe more ordinary women walk around the town themselves whereas those who are richer or more important are led arm-in-arm. Their feet are all more or less maimed; and those who \"through ill-breeding, through parental negligence\" remained as nature had intended, fabricate another artificial foot under their real one, but one so small that they definitely cannot step on it and hence walk with the assistance of servant girls. In spite of the long garments in which Chinese women are wrapped from top to toe; I accidentally, with the aid of a puff of wind, discovered a bit of guile... Olive-skinned women with black, slightly narrowed eyes dress predominantly in dark colours. With hair-dos à la chinoise, and a splendid mass of black hair fastened at the back with a large gold or silver pin, they are not dis-", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214419, "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": 277, "title": "RAS-1998", "content_text": "243\n\none so pretty!\" said my friend. \"That's dear,\" I remarked. \"Two shillings,\" she repeated flatly. \"You can't be from here, because you're too white. Where are you from? What's your name?\" probed P., trying to move nearer to her. \"I'm from Macau; my name is Etola,\" she answered in English, slurring over a few syllables as is the Chinese habit. \"Two shillings,\" she added later, after a pause. \"How pretty you are!\" continued my companion. \"Show me your hand, tell me how old you are. Who do you like better: us, the English or the Chinese?\" \"Two shillings,\" She replied. We drew up to the frigate; my companion took her hand, while I was already on the ship's ladder. \"Talk to me, Etola,\" he said to her, holding her hand. She remained silent. \"Tell me what you...\" \"Two shillings,\" she repeated. I with a laugh, and he with a sigh, paid the money and went to our separate cabins.\n\nHere, as in England and in the Cape, we were granted free entry into the club. The club is a type of superlative palace: its founders have spared no expense, to impart to the club the same opulence that is customary in London clubs. A number of big halls with windows facing the bay, a verandah, fireplaces, windows set in marble; bronze and crystal everywhere; excellent mirrors, elegant furniture - everything brought from England. But - alas! The halls remain empty; you'll have trouble attracting the attention of a sleepy Chinese man-servant, and then you'll order dinner and pay three times what it costs right nearby, in the tavern. The club is close to bankruptcy. The Europeans sit in their own corners for the greater part of the day, and in the evening prefer to gather in family circles - and so the club fails. But what a delight it is to relax on that verandah in the early evening, when the cool night air takes the place of the intense heat.\n\nAt six o'clock in the evening the whole population pours out of doors, along the seashore, along the avenue. Officers on foot and on horseback, business men, ladies make their appearance. On a meadow, near the Governor's house, music is playing. Not far from there, on a hill, in a stone house, lives the General commanding the local detachment, and right nearby a building, something like a monastery, houses an Italian bishop with a few monks.\n\nOur people left for Canton, at which time I was lying in a fever and half sleeping heard the launch being lowered. I was awakened by a crash of thunder; a storm had erupted just at the moment of their leaving.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214442, "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": 300, "title": "RAS-1998", "content_text": "267\n\ntroops in quarantine. These were built from a framework of bamboo poles lashed together, with walls and roofs of palm leaves and woven rush mats. Similar structures can still be seen today on vacant lots erected at times of Chinese festivals for Cantonese opera performances. The only difference is that today zinc sheeting is used instead of matting. The matsheds were not popular with the troops as mosquitos and other insect life infested the sheds. During typhoons or heavy rains the sheds were liable to collapse and leave the troops exposed to the weather. The building of proper barracks was therefore imperative for the health of the troops.\n\nThe first permanent buildings at Gun Club Hill were constructed in 1903-4 for infantry but were soon afterwards occupied by the Asiatic Artillery which was originally made up of Sikh and Punjabi Mussulman Companies known as Gun Lascars. They became the Hong Kong Asiatic Artillery in 1891 and the Hong Kong-Singapore Battalion Royal Artillery in 1898. In 1905 four companies were housed in the newly completed barrack blocks flanking the parade ground. According to PRO records construction was \"brick and granite and best Manilla Hardwood; outer walls of Amoy Brick and inner walls of Canton Brick.\" By 1909 other buildings had been built and a layout of the barracks at this time shows an Infants' School, Followers' Hut, Sikh/Mohammedan Cookhouse, NCOs' Quarters, Guard House, Sergeants' Mess, Officers' Mess, and a small Medical Centre.\n\nMost of these buildings have now been replaced with more modern buildings, but two of the original barrack blocks facing the Parade Ground still exist, together with the Medical Centre and the Officers' Mess although somewhat changed in appearance. Photographic evidence in the Public Records Office shows that the buildings were brick-built two-storey colonial style blocks with pitched Chinese tiled roofs and balustraded 'Venetian' verandahs. The Officers' Mess seems to have undergone an external facelift in the 1930s with an annex added on to the south elevation facing the Chatham Road entrance. The barrack blocks and Medical Centre were remodelled and altered in the 1960s but retain much of their original colonial style.\n\nThe Medical Centre, formerly the Soldiers' Canteen, numbered Block 11, is a single storey rectangular white painted brick-built block with an eight bay front verandah with a flight of steps at each end\n\nPage 300\n\nPage 301", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214443, "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": 301, "title": "RAS-1998", "content_text": "268\n\nleading up from ground level. The rear verandah has been bricked up. The tubular steel railings to the verandah and steps are probably not original. The building has an underfloor ventilation space formed by segmental arches bearing on brick piers. The verandah columns are square brick pillars with stop-chamfered arrises with plain plinths and capitals. Windows are metal framed with matching glazed doors. The flat roof has a parapet with coping and piers arranged above the verandah columns. Modern installations include a cat ladder to the roof on one side elevation and two floodlights mounted on poles on the roof to illuminate the volley ball court in front. The whole building is well maintained and in good condition. Photographic evidence in the PRO indicates that the roof originally was a Chinese tiled pitched roof.\n\nBarrack Blocks 1 and 2 are white painted two-storey brick buildings forming two opposite sides of the parade ground or barrack square. Both blocks have identical front elevations of plain but boldly arched verandahs of nineteen bays each. Arches are supported on square brick pillars with stop-chamfered arrises and plain unmoulded plinths and capitals. The lower floor is raised off the ground by means of segmental arches on short square brick piers forming a ventilation space below. Storey heights are emphasized by horizontal projecting string courses. The flat roofs have coped parapet walls with exposed brick piers, in vertical line with the pillars below, raised off the top string courses. The front elevation of each block is marred somewhat by the addition of a modern external staircase with balustrading and verandah railings in tubular steel. Internally there is little of architectural merit. There is evidence in the P.R.O. that when originally built Blocks 1 and 2 were left unpainted in natural brickwork and also had open verandahs on the rear elevations (now bricked up). Verandah balustrading consisted of two panels of cross diagonal braces per bay. The roofs were pitched Chinese tiled roofs with steel trusses, gable ends and chimney stacks. External rainwater pipes with hopper heads served the roof gutters. Both blocks are Grade 3 historical buildings.\n\nBlock 9, the Officers Mess, is a white painted building L-shaped in plan. The rear part of the Mess dating from 1903/4 consists of a two-storey building built in rusticated granite in Italianate style with bold arched ‘Venetian' verandahs on both sides. The lower floor is raised off the ground in a similar manner to the adjacent barrack blocks. Arches to the under floor ventilation space and ground floor verandahs", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214457, "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": 315, "title": "RAS-1998", "content_text": "282\n\nwell attended. Regrettably, I do not think that this cemetery is often visited. On leaving, I noticed large, white rose bushes in flower near the steps on the Chinese side, which I thought brought that final symbolic touch.\n\nI wanted to visit this cemetery as my family and I have had connections with China for many years, from the birth of my maternal grandmother.\n\nIn paying respects at this cemetery, I was also thinking of and paying respects to the fallen of the British Chinese Labour Corps in other cemeteries in Flanders.\n\nNOTES\n\n1. Dan Waters, The Chinese Labour Corps in the First World War: Labourers Buried in France, HKBRASJ Vol. 35, p. 199\n\n2. The Commonwealth War Graves Commission HQ, 2, Marlow Road, Maidenhead, Berks SL6 7DX, U.K.\n\nPage 315\n\nPage 316", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214504, "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": 362, "title": "RAS-1998", "content_text": "331\n\nwe had met Howard Song, the excellent local guide, and \"Mr White' the bus driver, and had arrived at the hotel (The Qingdao Shangri-La), checked in and been allocated rooms, it was already dinnertime. No problem, as all that had been planned for that day was dinner - a Chinese banquet style dinner in the hotel.\n\nMike, Sarah and I were able to brief the tour members on the story so far, how the trip had been planned and what we were going to see. I think that such a formal briefing had not been done on earlier trips but it seemed to have been well received. Following that, tour member Carol Tan, a Research Fellow at the University of Hong Kong, gave a talk on \"British Jurisdiction on Chinese Soil\" - an interesting and useful explanation of how the legally-minded British went about establishing the necessary legal framework in the many territories that came under their control. Particular reference was made to Hong Kong and Weihaiwei.\n\nTsingtao - A German Home from Home\n\nTsingtao is already well known for the remaining wealth of evidence of German influence, perhaps the most famous being the Tsingtao Brewery. The problem facing us in organising this leg of the trip was not so much what to include, but what to leave out. Arriving, as we did, on a Saturday ruled out the brewery. Visitors are normally welcome, but only during the hot summer months does beer production continue seven days a week, so as to satisfy the thirst of all who depend on the brewery's products. The port area would have been interesting, to see what is left of the original German plan for its mighty naval base. Chiao-chou Bay would also have been interesting, to go and imagine the sights that first faced the German fleet when it arrived in the area. For those with strong stomachs, I have heard that the sewer system is still a masterpiece and a tribute to German organisation and engineering. But all these had to be left out owing to time constraints.\n\nHow the plan worked out was to split the city into two parts - the \"downtown\" area, with its official buildings; and the former military and residential area, with its remaining villas and barrack buildings.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214509, "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": 367, "title": "RAS-1998", "content_text": "336\n\nI do not know if a couple of bus-loads of \"extras\" were sent on in advance of our arrival at the beach, but we were greeted again by the sight of bridal couples - a beachful of them! I have a photograph that clearly shows more than 30 couples, the brides for the most part in western white gowns and the grooms in black suits. The heavily decorated taxis were present here too, but so was a totally different kind of conveyance, one that is rather hard to describe. Bright red in colour, it appeared to be the sort of car that might have been designed by Walt Disney - long and open with running boards and big frog-eye headlights. Our guide explained that the city had commissioned 20 of these wonderful creations. One of our number (the dashing and debonair Philip Bruce) found out that such cars were available for hire (with driver) during the evenings when not being used for weddings - and so off he went later that night for a very special city tour.\n\nAt the eastern end of the beach is the commanding building that was once the governor's seaside retreat and hunting lodge. Fully open to the public, and containing a souvenir and trinkets shop, it affords a wonderful panorama back across the city and the beach full of brides.\n\nThe day finished with dinner in a nearby restaurant, where our enthusiasm to support the local beer-making industry easily broke the budget of our unfortunate China Qingdao Overseas Tourist Company guide.\n\nDespite the preponderance of good beer in all the places we visited, some of our number preferred to sample the local wine. Chinese wine has been around for some time, during which it has steadily been getting better. A local find worth noting was the excellent Hua Dong, which really took by surprise those who sampled it. Comments were heard such as: \"I have never tasted a good Chinese-made wine before.\" In fact the Hua Dong winery has been made famous by none other than the globe-trotting Michael Palin, who went there in his TV series as well as managing to stay at the German Governor's residence in Qingdao.\n\nChefoo - The Brighton of China\n\nThe road from Qingdao to Chefoo (or Yantai as it is now known)", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214518, "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": 376, "title": "RAS-1998", "content_text": "345\n\nIt immediately became clear, however, that although very similar to the building in the picture taken by Tess Johnston, the present building was somewhat different. On enquiry, we were told that the old building had been demolished and rebuilt as an almost exact replica. This appeared to be true.\n\nBeyond this, along the road, were a line of impressive European-style residences, with delightfully contrasting back streets leading left and right. The far end of this street opened into a cobbled square with six or eight storey apartment buildings, reminding me of the suburbs of Milan. In fact the whole city has a very European feel to it. Compared to many Chinese cities, Dalian is very neat and tidy, and organised. It is proud of being the first (or only?) city in China to rid itself of rats. (I witnessed some public garden workers in a state of great excitement when they thought they saw a rat in the garden they were working in - it turned out to be a squirrel when the four of them flushed the unfortunate beast out of the bushes.) The streets are clean. There are trees everywhere. The roads leading out of the city are marked with white bollards at the roadside. One finds oneself wondering how come this particular part of China can stand out so much as being - well, rather nice. The answer is quickly offered by anybody to whom you ask this question, and that is that it is the Mayor of Dalian who is responsible for the city's progress. He has travelled extensively overseas, and when he comes home he tells his officials that he wants to see in Dalian the sort of facilities that he has seen abroad. And he is getting his way. The man deserves a medal. It would not be surprising for Dalian to be giving Shanghai a good run for its money some time in the new century.\n\nAnother feature of Dalian is that there is very little in the way of graffiti, although our guide spoiled the illusion somewhat by explaining that \"nobody can afford the paint\".\n\nLunch was in an enormous restaurant where our party were the only customers.\n\nThe city tour continued with a visit to the Nanshan suburb, the former Japanese residential area. Here are a number of quiet leafy streets containing very smart houses that would be at home in Surrey or Kent or a London suburb.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214548, "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": 406, "title": "RAS-1998", "content_text": "375\n\nBACKSTREETS OF BEIJING\n\nNOTES ON THE EASTER, 1998 VISIT TO BEIJING\n\nPENNY ROBBINS\n\nMEREDITH TONG-DRAPER GEOFFREY ROPER\n\nThe idea of a visit to Beijing, the Branch's first, came up during the Easter 1997 visit to Shanghai when Council member Dr Joseph Ting offered to lead a trip to aspects of the capital seldom seen by the tourist. Despite a busy work schedule, Dr Ting came true to his promise and on Good Friday, the 10th April led a party of 26 members and guests, including Branch President Dr Dan Waters, to Beijing.\n\nDriving in from the Airport we found that spring had already arrived with the highway lined with trees sprouting every shade of green that one could imagine, and blossom in white, pink and deep crimson. Everything, that morning, looked fresh and clean, and to those who had not been there for some years, more prosperous. \"Bamboo\", the tour guide supplied by the travel agent, soon let us know that Beijing was now sharing in the nation's wealth.\n\nDr Ting soon had us working hard and we went straight from the Airport to the Foreign Missionaries Cemetery in the western suburbs of Beijing, off Chegongzhuang Road, rather ironically tucked away in the grounds of the Beijing Municipal Party Committee Cadre Training School, where a billboard proclaimed Deng Hsiao-ping's pragmatic message “learn from experience\". At the Cemetery, for which the Ming Emperor Wanli had given land in 1611, we were met by Professor Liu Shuyong a research fellow of the Academy of Social Sciences and Hon. Secretary of the Hong Kong University Alumni Association in Beijing, who had helped make many of the arrangements for our visit, and Madam Gao Zhiyu, President of the China Association for Matteo Ricci Studies, which had been formed in 1995. Madam Gao gave us a very informative guided tour of the cemetery. [Illustration One].\n\nThere are two main sections, one, which has three graves and another with almost fifty more. The principal grave is that of Matteo", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214595, "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": 10, "title": "RAS-1999", "content_text": "CONTRIBUTORS\n\nPhilip J. Aston, Ph.D., is a Senior Lecturer in the Department of Mathematics and Statistics at the University of Surrey, UK. His research interests are in bifurcation theory and chaos. Code-breaking has been only an interesting sideline. (p.aston@mcs.surrey.ac.uk).\n\nPatrick H Hase, BA, Ph.D., is a long-standing Member of Council of RASHKB and currently the Hon. Editor (Books). He is a noted scholar and Hong Kong historian and has written prolifically on the subject (phhase@hkusua.hku.hk).\n\nJames Hayes, Ph.D., D.Litt. (Hon.), is a Past-president of RASHKB. He is a noted scholar and Hong Kong historian, and has written several books, the most recent being Friends and Teachers: Hong Kong and its People, 1953-87. He has contributed prolifically to the Journal (mouseh@one.net.au).\n\nLawrence Lai, is an Associate Professor with the Department of Real Estate and Construction, University of Hong Kong (wclai@hkusua.hku.hk).\n\nCrystal Tang, is an active member of RASHKB (crystal.tang@dfait-maeci.gc.ca).\n\nNicholas Tapp, has a Ph.D. in Anthropology from the School of Oriental and Asian Studies (1988). He lectured in Anthropology at the Chinese University of Hong Kong from 1989 to 1992 and then at Edinburgh University for five years. He is currently Senior Fellow, Acting Head, Department of Anthropology, Australian National University, Canberra. His main publications are; Sovereignty and Rebellion: the White Hmong of Northern Thailand; (co-ed. with Chien Chiao) Ethnicity and Ethnic Groups in China; and (forthcoming) Context and the Imaginary: the Hmong of China. He has researched extensively on Hmong society in Thailand, Laos, Vietnam, and China (ntapp@coombs.anu.edu.au).\n\nDan Waters, M.Phil., Ph.D., is a retired Assistant Director of Education of the Hong Kong Government. He is a long-time council member of HKBRAS and has been President since 1997. He has written \n\nix", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214707, "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": 122, "title": "RAS-1999", "content_text": "86\n\nstep (Baker; 1981,15).\n\nThe matshed consisted of a light bamboo frame clad with thin metal sheets, which are more fire resistant than the old rattan mats that were used years ago (see Figure 1). A compartment at one end housed four henchmen and their god, called by the villagers Tai Wong Ye, sometimes translated as 'Great Ancient King' (Myers; 1975,19)(see Plate 3). The same god in urban Hong Kong is usually called Daai Si Wong (Baker; 1979,121). Different names for the same god can cause confusion. The matshed faced southeast (feng shui south), in the direction of the Kwan Yin Ancient Temple. The number of Taoist priests taking part in the ceremony inside the matshed, with some arriving late, fluctuated from five to seven. Even priests get caught in traffic jams. There was a small group of musicians in the matshed playing, between them, a trumpet, gongs, cymbals and a small drum. Percussion instruments took pride of place. The matshed also contained dishes of fruit, to be offered up to the gods, and paper offerings. Joss sticks were burned.\n\nThere was a great deal of incantation, much read from a book taken off the altar, and some kneeling. Rice wine was deliberately spilled on the floor in the process of purification and offering it up to the gods. The gods of east (the Green King), south (the Red King), west (the White King), north (the Black King) and centre (the Yellow Emperor) were beseeched, in rising and falling tones, to come down to protect the district in words that were not easy to link together and to understand. The Chinese animal sign of the year is said to represent a direction. There the planet Jupiter is located (Lo; 1992,162). This has important feng shui implications. One should not disturb the earth in this direction. The Taoist priests who perform such ceremonies are often called, in slang, naam moh lo.$\n\nLooking at Figure 2, in the bottom right-hand corner one can see a metal container in which are situated the five bamboo talismans on which, during the ceremony, are written the respective entreaties to the appropriate gods. Also on the crudely framed timber altar (see Figure 2), draped with a red cloth, are bowls of fruit, three cups of tea, three cups of wine and various items used during the ceremony.\" They include a book of chants, a crown worn by the head priest, musical instruments and sticks for the musicians to strike the percussion", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214752, "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": 167, "title": "RAS-1999", "content_text": "131\n\nGandi. R.L. Season of Storms: The Siege of Hong Kong 1941, Hong Kong. South China Morning Post, 1982.\n\nGreenhous, B. \"C Force to Hong Kong: A Canadian Catastrophe. 1941-1945. Oxford, Dundurn Press. 1997.\n\n1956.\n\nGuest, F. Escape From the Bloodied Sun, London: Hutchinson, 1956.\n\nHahn, E. \"Preparing for War.\" Ch 48 in White, B.S. ed. Hong Kong: Somewhere Between Heaven and Earth, Hong Kong. Oxford University Press, 1996, pp. 198-205.\n\n1943.\n\nHarrop, P. Hong Kong Incident, London, Eyre and Spottiswoode, 1943.\n\nHay, I. Singapore Repulsed, Edinburgh, Pentland Press, 1998.\n\nHong Kong Government. “Events in Hong Kong on 25th December 1941\", Hong Kong Government Gazette: Special Supplement, 2 July 1948.\n\nJapan Defence Office. The Hong Kong-Cheung Sha Operation, Tokyo, War History Division, 1971. (Japanese publication) [Honkon Chosa Sakusen, Boeichoikenshusho Senshishitzu, Asagumo Shimbunsha, Tokyo, 1971]\n\n1952.\n\nKemp, P. The Middlesex Regiment, Aldershot, Gale and Polden, 1952.\n\nKennedy, Paul, Strategy and Diplomacy: 1870-1945, London, Fontana, 1989.\n\nKo, T.K. and Tong, C.M. Hong Kong: Japanese Occupation Period, Hong Kong, Joint Publishing (HK) Co. Ltd., 1995. (Chinese publication)\n\nKo, T.K. and Wordie, J Ruins of War: a Guide to Hong Kong's Battlefields and Wartime Sites, Hong Kong, Joint Publishing (HK) Co. Ltd., 1996.", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214766, "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": 181, "title": "RAS-1999", "content_text": "145\n\nJaps pouring hundreds of shells just over our heads into blocks of houses across the road. Finally the barrage stops and white flags appear from all the houses. The troops have got hold of quantities of beer and are singing to relieve their shattered nerves.\n\nI am too stunned to describe my own feelings but decide to try and escape. The Japs are reputed never to take prisoners. With Junior and three of my men we grab an Austin Seven and decide to make a dash for Aberdeen to try to get a boat. The engine won't start but it's all downhill. By now it's dark and the road is very narrow and tricky. We throw away our arms and get aboard. What a ride, crashing through barbed wire and road blocks in the dark but the old Austin showed her worth and we finally coasted into Aberdeen without seeing any Japs. We go straight to the AIS and get hold of a Chinese boy who says he will try to get us a boat with food and water. Then, to our horror, we discovered that the building had been locked and we could not get out as the Japs were outside. What a disappointment and we had nothing to do except find somewhere to sleep not having had a real one for ten days. My old room was a complete shambles so slept on the floor.\n\nFriday twenty sixth. Woke to a beautiful morning being unnaturally quiet and peaceful so that the last few weeks seemed as a nightmare. We were all under orders for the dockyard. Spent most of the morning smashing up thousands of bottles of beer and spirits for fear the Japs would get drunk and run amok. Got a car and set off for the dockyard passing hundreds of Chinese laden down with loot. On arrival at the dockyard we're told to go to the detention barracks, the men being locked up in the cells and we went to China Command. Had a real wash and shaved off my fortnight's growth of beard. The Colonel was in hospital having received a bullet through the neck, eight of our men were dead, and several missing. We had no kit so I decided to try and get back to the AIS. The only transport I could find was an old dairy farm lorry. Whimpey and Frank came with me. Soon we ran into several thousand Japs marching along the road looking tired and ragged. An officer signalled us to stop made me turn the lorry while troops climbed in the back. He indicated by signs that I was to drive them to HK. The troops seemed baffled by our blue uniforms but were quite friendly. Dropped our load and once more set off for the AIS. Passed hundreds more Japs but after some nasty moments finally reached our destination. Found most of our kit and got safely back.", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214808, "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": 223, "title": "RAS-1999", "content_text": "188\n\npaper given at the London China Seminar, The School of Oriental and African Studies, London, 18 February 1999, on the theme of 'Consumption with Chinese characteristics' (to appear in The Asia Pacific Journal of Anthropology.)\n\n1996 'Confucian Ethics and Constructions of the Past: An Enquiry into Comparative Morality', Proceedings of the 6th. International Conference on Thai Studies, 14-17 October 1996. Chiangmai. Chiangmai University,\n\n1989 Sovereignty and Rebellion: the White Hmong of Northern Thailand. Oxford, New York, Kuala Lumpur. Oxford University Press.\n\n1982 'The Relevance of Telephone Directories to a Lineage-Based Society', Journal of the Siam Society, 70.\n\nTax, Sol, Laven Eiseley et al. (ed.) 1953 An Appraisal of Anthropology Today. Chicago. Chicago University Press.\n\nTonnies, Ferdinand 1887 (1957) Community and Society. New York. Harper.\n\nTrevor-Roper, Hugh 1983 'The Invention of Tradition : The Highland Tradition of Scotland', The Invention of Tradition, ed. Eric Hobsbawm and Terence Ranger. Cambridge. Cambridge University Press.\n\nVertovec, Steven and Robin Cohen (ed.) 1999 Migrations, Diasporas and Transnationalism. Cheltenham. Elgar Press.\n\nWang Gungwu 1994 'Foreword' to Reluctant Exiles? Migration from Hong Kong and the Overseas Chinese, ed. R. Skeldon. Armonk, N.Y; M.E. Sharpe.\n\nWang, Ling Chi and Wang Gungwu (ed.) 1998 The Chinese Diaspora : Selected Essays (Vol.1). Singapore. Times Academic Press.\n\nWard, Barbara 1985 Through Other Eyes - Essays in Understanding 'Conscious Models' - Mostly in Hong Kong (ed. Tien Ju-Kang). Hong Kong; The Chinese University of Hong Kong.", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214837, "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": 252, "title": "RAS-1999", "content_text": "219\n\n\"Playing at War\": Poor View of Chinese Good Faith and Criticism of Captain Elliot\n\nTurning, now, to their views of the Chinese way of waging war, however much they respected individual courage, our British soldier and sailor authors and their commanders had soon come to form the notion that Chinese leaders were untruthful, deceitful and were not to be trusted in war or diplomacy. They and their colleagues were generally highly suspicious of the deceits and ruses practised by Chinese diplomats and commanders in order to gain time, especially those palpably insincere approaches such as took place during the negotiations attending the operations in the Canton River and the heights above the City in 1841: \"all being eager for the fight, and dreading a messenger of humbug,\" as Commander Bingham put it.31\n\nThey frequently criticized Captain Charles Elliot, the British plenipotentiary, who was making every attempt both to re-open the Canton Trade and to avoid further hostilities. He was not popular when he agreed to the temporary suspension of military and naval operations; and never less so than when he agreed to ransom Canton at the end of May 1841, without consulting the commanders, who were then heavily engaged with the enemy.\n\nAfter the small British force of soldiers, sailors and marines had spent several days' fighting their way onto the heights of Canton, orders had been issued on 25th May for storming the City early on the following day. However, as Belcher recounts, \"At dawn, the ominous white flag was again displayed [by the Chinese] and for some hours there had been repeated cries of \"Elliot, Elliot!,\" as if he had been their protecting joss.\" Sure enough, he continued, a British officer who had lost himself since ten the night before and roughed it out in the paddy fields overnight, presented himself with a despatch from Captain Elliot. \"Dead silence prevailed until it was handed to Sir Le Fleming Senhouse who immediately said \"I protest against it!”\n\n32\n\nMajor Armine Mountain of the 26th Regiment, Deputy Adjutant-General to the Expeditionary Force, was forthright in his condemnation of Elliot, writing home that \"We have been playing at war, instead of waging it.\"33 Mountain was equally scathing of what he saw as the overindulgence shown to the native population adopted at Ting hae", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214898, "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": 313, "title": "RAS-1999", "content_text": "287\n\nfive, offshore islets but, due to silting up over the years, they became part of the mainland. Mysterious caves within the mountain shelter altars dedicated to Buddha, different gods and genies based upon popular beliefs held by the area's inhabitants. Today, these caves still serve as religious sanctuaries. The mountains are also a valuable source of red, white and blue-green marble. At the foot of the mountains, skilful marble carvers create a great variety of objets d'arts.\n\nOur fifth day was spent in Hoi An. About 15 miles southeast of Danang, this charming old town was once a flourishing port and meeting place of eastern and western cultures in central Dai Viet under the Nguyen lords. Hoi An was originally a seaport in the Champa Kingdom; by the 15th century it had become a coastal Vietnamese town under the Tran Dynasty. In the beginning of the 16th century the Portuguese came to explore the coast of Hoi An. They were followed by the first western traders in the area. Then came the Chinese, the Japanese, the Dutch, the British and the French. In the early 1980s, UNESCO and the Polish Government took the initiative and funded a restoration program to classify and safeguard Hoi An's ancient quarters and historic monuments. The old town area borders the Thu Bon River to the South of the town. Le Loi Street was the first street to be built, about four centuries ago. The Japanese quarter with its covered bridge, Japanese style shops and houses followed half a century later, then came the Cantonese quarter a further 50 years later still.\n\nHoi An's ancient past is superbly preserved in its architecture. The old quarter is a fascinating blend of temples, pagodas, community houses, shrines, clan houses, shop houses and homes. One of the most remarkable historical architectural examples is the Japanese covered Bridge. Built by the Japanese community in the 17th century, the bridge's curved shape and undulating green and yellow tiled roof give the impression of moving water. Some pagodas and 20 Chinese clan houses stand in the centre of the ancient town. The clan house has been the meeting place for many generations of the same clan. Here they recall their origins and worship their ancestors. The Chinese migrant community built most of the temples and houses here over a span of 40 years, between 1845 and 1885.\n\nThe most characteristic examples of Hoi An's architecture are the old houses along Nguyen Thai Hoc Street. These elongated houses", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214921, "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": 17, "title": "RAS-2000", "content_text": "His life and work have greatly cheered me.' Another of our long-time members to pass across was Sheila Sersale who served with the Hong Kong Housing Society in the pioneering days when public housing was getting into its stride. She is one of our many members who laid post-World War Two foundations for the Hong Kong we know today. We are also sorry to have to record the passing of long-time RAS member Patricia Loseby who claimed to be Hong Kong's first practising woman solicitor. We will remember them.\n\nMembership drive and public relations\n\nIt is important for an old, established organisation like ours to stand up and be counted. With this aim in mind our membership drive coupled with public relations has, as I said before, continued. In addition to giving talks to various bodies the views of some of our members are not infrequently sought by the media. Certainly those of us who have been involved in this drive have achieved something. It is possible for numbers to continue to increase if we carry on working at it and showing the flag. We now have our own web site, thanks to Moody Tang, on www.royalasiaticsociety.org.hk. But there is no point in expansion for the sake of expansion. First, we have to decide what the optimum size of our Branch should be. Some members already complain that they cannot go on visits because they are frequently oversubscribed. Increasing numbers does of course bring increased administrative problems and we are grateful to Dr Peter Barker who, in conjunction with Mary Painter, has been responsible for upgrading our computer database.\n\nPublications\n\nVolume 38, a special Millennium and 40th Anniversary edition, came out hot off the press in December 2000. It is a splendid, 'bumper' issue with 412 pages and includes a good mix of scholarly articles besides Notes and Queries and book reviews. There are many original photographs, both colour and black and white. One of the strong points of our Society has always been the Journal, which has been published ever since the HKBRAS was reformed. If one needs to obtain obscure information about local history, customs or culture it is surprising how often one can find something pertaining to what you need in one of our journals. There is nothing else in Hong Kong really quite like them.\n\nxvi", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 214975, "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": 71, "title": "RAS-2000", "content_text": "27\n\nTungtang):\n\nPapa gave in, and Rosalie [Suyin] and Tiza [her younger sister] went to the Catholic Chinese school; every morning there was half an hour of Bible story, and in this version St. Joseph and the Virgin Mary were Chinese, born in Shantung province.\n\nRosalie asked: “How can this be? The Western School says born in Judea, and the family were all Jews.\"\n\n\"That's what they say, but we here believe it is in Shantung,” replied the Chinese lay-sister who taught Catechism.\n\nRosalie was not happy, and talked to the other children about it, and three days later Mother Superior sent for her after school and told her to stop asking questions.\n\n“You must understand, my child, that the others don't know any better. They are Chinese.'\n\nThe devastating atmosphere of her childhood years made Han Suyin write a bitter paragraph in Chapter 11 (The End and the Beginning), taken from volume five, Phoenix Harvest. In this episode, she describes the family's difficult life in pre-revolutionary China:\n\nTheir [Han Suyin's parents'] decades together were of sorrow and pain and insecurity, of war and running away and making do; and seeing their children despised for being Eurasians. Only I had the courage (or the foolishness) to scream against the general contempt for Eurasians, \"But we are the future.\"\n\nIn her early teens, Han Suyin had the courage to think of a sky-high virtually impossible dream for a female Eurasian in pre-revolutionary China, namely of becoming a medical doctor. In order to at least partially finance these very costly studies, she first had to learn typing and shorthand writing, and then got a secretarial job with P.U.M.C. (Peking Union Medical College). At P.U.M.C., this child of barely fourteen was immediately confronted with inequality in payment for equal accomplishment, depending on the employee's racial status, white, Eurasian in various different proportions, or simply Chinese. In Chapter", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 214976, "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": 72, "title": "RAS-2000", "content_text": "28\n\nFive of volume two, A Mortal Flower, she remarks:\n\nI was making fifteen dollars a month more than he [the Chinese male secretary] did. I had crossed the “Chinese\" line, I was on my way towards \"Eurasian\" pay, though a great deal below European pay. I never would attain the latter, unless I married a European, perhaps.\n\nThe subtle well-ordered differences in status and in pay even among Eurasians, where it depended upon being more, or less, Chinese, I learnt about during the two years I was a secretary at the P.U.M.C. But I had no sense of personal injustice because I was not there to stay, I was there to earn money while preparing myself for the University. I did not fight for wages, I merely found two extra jobs to do in my spare time, to increase my study fund quickly.\n\nPreparation for the University meant a lot of self-educational effort also, which in the simplest way could be attained by the passionate devouring of books. One of them was entitled Races of the World and included the following 'pre-medical knowledge' for the covetous young student (the same Chapter Five from A Mortal Flower):\n\nThere are four races in the world; white, yellow, red and black... the white race is distinguished by the characteristic that its BRAIN WEIGHT is the highest; the brain of the average white man weighs one thousand six hundred grammes, that of the yellow man one thousand four hundred, the red man's brain weighs one thousand three hundred and forty and the black man's round about one thousand two hundred...\n\nFurther, Han Suyin continues:\n\nThis account was illustrated by pictures, front and profile of skulls; with captions calling attention to “width of brow.” There were a few lines on mixtures. “Racial mixtures are prone to mental unbalance, hysteria, alcoholism, generally of weak character and untrustworthy...\n\n\"Oh God,\" I prayed, \"don't let me go mad, don't let my brain go, I want to study.”\n\n17\n\nThroughout her life, Han Suyin was to incessantly be confronted with racism, to a considerable degree the derivative of colonialism and", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 214977, "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": 73, "title": "RAS-2000", "content_text": "29\n\nnot only by the white races but the coloured ones as well. Being by birth Eurasian, she made an only too easy and vulnerable target from both sides. In volume three of her epic autobiographical/historical cycle, Birdless Summer, explicit and abundant evidence is provided of almost unsurpassable difficulties in her first marriage to a Chinese aristocrat, chauvinist and Chiang Kai Shek general, due to her half-European roots. Let us quote just a short and very mild passage from Chapter Four, introducing us to this serious and later on gradually growing problem:\n\nIt was on this journey that Pao's [the Chinese husband's] friends began to tease him about me. When we stopped at night they would comment about my looks... \"There is foreign blood in her, one can see that...\"\n\n“Not at all, she is pure Chinese,\" retorted Pao. As if it was not written on my face that I was a Eurasian!\n\nThe greatest resonance of Han Suyin's artistic prose, echoed in the field of film-making also, was attained by a tragic love story, entitled A Many-Splendoured Thing (later made into the motion picture Love is a Many Splendored Thing by Twentieth Century Fox with Jennifer Jones and William Holden in the leading roles). It describes a great love affair between the author (then a medical doctor in Hong Kong) and Ian Morrison, a foreign correspondent of the London Times. This sublime love affair, perhaps the greatest in the whole of Han Suyin's life, lasted several months only and was tragically ended by Ian's front-line death in Korea, when reporting on the Korean war. The love affair was also a scandal in Hong Kong society of the early fifties, when interracial amorous ties were still considered improper and an attempt on the divine social order. Where they occurred, they were rationalised as the virtuous white man, assiduously corrupted by a sly coloured female of loose conduct.\n\nHan Suyin can indisputably be regarded as a reliable eye-witness and a true expert in the most subtle and often confounding issues arising from colonialism. Her painfully sober judgement is highly impressive. I myself very frequently return to fragments of Chapter Ten from The Crippled Tree, very eloquent about the colonial powers' cunning attempts to win ‘native' hearts and minds. Here is one fragment:", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 214978, "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": 74, "title": "RAS-2000", "content_text": "30\n\nAfter the First World War and the return to China of the Powers, a movement to finance a new westernized Chinese élite began among the Powers. Each country hoped that the Chinese educated by them would naturally favour their country of education; gratitude, ties of friendship, as well as cultural and emotional orientations, would see to that. This also Leopold, the astute King of the Belgians, had foreseen. He had spoken of it urging that young men be sent to Belgium for training. \"Ils seront des nôtres,\" they will be ours.\n\nAbout her own Western studies, she wrote the following equitable lines:\n\nI myself was, in 1935, a recipient of a scholarship derived from the Belgian Boxer indemnity fund; I went to study in Belgium, following in my father's footsteps. But it was, in the end, China's money which was being spent to educate me, it was the Chinese people paying the Boxer Indemnity of 1900 who paid for my years in Belgium. And so my gratitude must go to them, for making me in turn, as they made my father, a privileged person, a returned student from abroad. Later I was to study in England, on a British Council scholarship, and also be grateful to England. But this has not influenced me in the end. For truth is truth and it cannot be bought at any price.\n\nVigilant yet dispassionate, non-compromising yet lacking even the slightest urge for revenge, always eager to unveil painful truths about enslavement of one people by another, Han Suyin is a born defender of human dignity and human rights. In the pages of her autobiographical/historical cycle, multiple shrewd remarks about interference of indigenous Chinese and foreign powers' interests in Old China are a most natural and therefore a matter-of-factly element, masterly interwoven in a vast political and economic panorama of Chinese life in that pre-1949 epoch. After all, the so-called 'gunboat diplomacy' and also the other forms of political blackmail, extensively practised by the white powers to threaten feudal, backward and corrupt society in order to press even more lucrative concessions out of it, had directly affected Han Suyin's and her family clan's existence on an everyday basis. Surprisingly enough and in the circumstances incomparably more neutral (or even favourable) for her, Han Suyin wrote a stunning and remarkable book - And the Rain My Drink - devoted entirely to the declining post-World War II period of the British", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 214979, "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": 75, "title": "RAS-2000", "content_text": "31\n\nrule over Malaya (known as the Emergency) and unmasking multiple pointless atrocities of the decaying colonial system.\n\nAnd the Rain My Drink, the novel considered the most exhaustive and also the most accurate picture of this particular period of time ever written, was first published in 1957 and it summarizes Han Suyin's experience of Emergency, accumulated during her several years' stay in Johore Bahru, British Malaya, in the double role of wife of Leonard Comber, her English second husband, at that time Assistant Superintendent in the Special Branch (i.e., in the British colonial police), and a doctor running a private medical practice:\n\nThe Emergency. We lived and breathed it; it penetrated our pores, we chewed it with every mouthful of food. Its formless pervasive threat held gaunt shape in my unquiet mind (from Chapter Three of My House Has Two Doors).\n\nAt that time everyone except for the British already seemed to realise that there was absolutely no future for the colonial system either in that region, or in the rest of the world.\n\nThe book describes the great thirst for independence of the two peoples side by side inhabiting Malaya, namely the Muslim Malays and the Chinese national minority, and it emphasises the significant contribution of the Chinese jungle guerillas to liberation of Malaya from white rule:\n\nIt was the Japanese conquest of Malaya in 1942 which spurred national independence. The white man's myth of invincibility was shattered by the Japanese victories (from Chapter Three of My House Has Two Doors).\n\nHan Suyin gives an abundant and informative record on ruthlessness of the British Special Branch in handling the evading situation, on their failed attempts to suppress the upheaval, on numerous penal re-settlings of whole villages of Chinese rubber-tappers from the regions neighbouring with the jungle taken over by the guerillas to the true concentration camps, additionally located in unhealthy marshlands far away from the rubber-tree plantations, and on imprisonments, torturing and blackmailing both active participants to the liberation\n\nPage 75\n\nPage 76", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 214994, "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": 90, "title": "RAS-2000", "content_text": "46\n\nfence at the proceedings were men with Chinese features. [see photograph] Were they of the Chinese Labour Corps and did they assist in digging his grave? Just a conjecture.\n\nThe labourers celebrated their holidays by decorating their huts, making paper lanterns, staging operas or shows and with special meals. Time off was given for these.\n\nThe Young Men's Christian Association [YMCA] sent men and women to France to provide recreation, talks, rest facilities and entertainment, including cinemas. Members of the YMCA also assisted some of the illiterate Labourers in writing letters to their relatives for them. By February 1919 the YMCA maintained in France a staff of 1024 men and 735 women, representing a major increase over early 1917 when only 641 workers of both sexes were active, largely necessitated by the ministry to the Chinese. Some of them, all too few, could speak Chinese.\n\nDiscipline\n\nDiscipline among the labourers was generally good. The Chinese were predominantly engaged in carrying out, initially, unskilled labouring work. They were commanded by white officers and NCOs and having, in their midst, some literate and articulate men who could organise and represent their fellow countrymen who had no experience of bargaining, they collectively went on strike for better conditions and more food. Labourers were also subordinated to the equivalent of foremen, fellow countrymen known as Gangers, who exercised informal authority.\n\nBecause of the strict censorship, members of the Labour Companies were not allowed to mix with others outside their camps. This, in part, can be explained that some nationalities held animosity against others, e.g. the Indian Labour Corps was made up of many tribal groups; the Basutos and Zulus of the South African Native Labour Contingent [SANLC] were mutually hostile and the Chinese and the SANLC were cool towards each other.\n\nIt appeared that the Chinese and other foreign Labour Corps members, were, at that time, of unknown characteristics and were\n\nPage 90\n\nPage 91", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 214996, "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": 92, "title": "RAS-2000", "content_text": "48\n\nc] He is a rigid adherent to his contract though agreeable to modifications, e.g. piecework if advantageous to him.\n\nd] He is unequalled as a judge of human character; the best procurable class of white overseer is therefore necessary to obtain the best results.\n\ne] He is fond of litigation and lodging complaints, and, though he can be \"sworn,\" his evidence must be accepted with considerable reserve.\n\nf] He is not addicted to crimes of violence or drunkenness, but is an inveterate gambler and indulges freely in immorality with women, if opportunity offers.\n\nIn spite of all the seriousness there was some humour amongst the British officers and NCOs with the Chinese, as these few examples may illustrate :\n\na] Four coolies had left a railway truck which they were loading and disappeared, thereby delaying work. When charged with leaving work, each had a ready answer. No. 1 declared that he was sick and obliged to retire. No. 2 had seen some friends in the distance and had left to talk to them for a few minutes. No. 3 felt the need for some tea, so had slipped away to get it. No. 4 was forlorn at being left alone and so left to escape the solitude.\n\nb] The O.C. had occasion to rebuke some gangers [Chinese NCOs] for slackness. They listened intently and on conclusion of his speech a babel of sound poured forth from the delinquents. The O.C. asked as to what they were saying and the interpreter, a graduate of Peking University replied, \"They wish to say, Sir, that they all like you very much!\"\n\nc] A melancholy coolie asked the British Orderly Officer if he could make a complaint. 'I wish to be sent back to the Depot. The men in my hut are wicked men.'\n\n'How's that?' enquired the officer.", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215011, "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": 107, "title": "RAS-2000", "content_text": "63\n\nfrom October 1914 and closed to British burials in May 1919. His grave is amongst those saved for officers who had died in early 1915. [see photograph]\n\nMy wife and I visited St. Etienne-au-Mont cemetery and amongst the graves is that of Cheng Shun Kung (Zheng Shungong), [53497], of the 60th Company CLC, who died on 23rd July 1918 after being convicted of the murder of a fellow countryman. On his grave is carved ‘A Good Reputation lives Forever.' The date of his death, as shown at the Public Records Office, is 27th July 1918. The CWGC, in a letter to the author, state that their records cannot be amended until such time as they have written authorised confirmation. The CWGC also state that the British Library, Oriental and Indian Office and Army Records, Hayes, hold no records for the CLC.\n\nIn this cemetery is a large memorial, with inscriptions in Chinese, French and English, stating that it was erected by comrades of the CLC. Close-by, it has four small white magnolia trees, in bloom at the time of our visit in April.\n\nWe also visited the cemetery at Abbeville, in which there are the graves of expatriates who served with the CLC. Sgt. E.J. Collins served with the 43 Company CLC and died on 7th November 1918. Staff QMS (WO II) George William Bashford was with the RASC before transferring to the Labour Corps attached to the 91a Company CLC. He drowned on 18th November 1919. 2/Lt. Henry Elderfield of the Northumberland Fusiliers was attached to the 163rd Company CLC and died on 11th November 1918 [Armistice Day]. Sgt. T. F. Murphy of the Royal Inniskilling Fusiliers transferred to the 135th Company CLC and died on 26th March 1920. Cpl R H Smith of the 2nd Bn. Cameronians [Scottish Rifles] transferred to the Base Depôt, CLC and died on the 27 November 1918. Cpl. Robert Whittaker of the Royal Welch Fusiliers also transferred to the Base Depôt CLC and died on 3rd November 1918. Cpl. J. Wilkie from the Durham Light Infantry was another who transferred to the Base Depôt CLC and died on 19th September 1919. There are no Chinese buried in this cemetery.\n\nSt. Sever Cemetery Extension, Rouen, amongst others, holds the graves\n\nof 44 members of the CLC and four British attached to the CLC. For the most part, graves in this cemetery are laid head to head. Lt.", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215016, "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": 112, "title": "RAS-2000", "content_text": "68\n\nEmpress of Russia, arriving at Vancouver Island, Canada. During the voyage he discovered two cases of mumps amongst the 2006 Chinese which finally increased to eleven.\n\nDuring their stay in quarantine the Chinese were trained into disciplined coherent bodies. During this time, even though being well treated, food riots nearly broke out. A white cook was sacked for exorbitant charges on bread sold to the coolies, a gold dollar for an 8lb loaf, making a profit of 400%. He also excessively charged for apples and oranges. Two coolies were caught stealing and were publicly caned. On 8th April, his dressers [medical assistants] reported that trouble was brewing over an insult from coolies from Shandong and Tianjin; fighting broke out, being quelled by Stuckey. The leader of the Shandong men was caned publicly, to set an example.\n\nFootwear, issued in China, was proving unsuitable, so British Army boots were issued, which for some became a tradable item.\n\nThey left the quarantine station on 8th April, travelling by train, those with mumps being segregated, to St. Johns and Halifax from where they sailed on the Corsican, in convoy, to Liverpool, where they entrained for Shorncliffe, Kent and then across the channel by ferry to Boulogne and another train journey to the CLC HQ at Noyelle-sur-Mer. The officers returned to the UK to order their kit and uniforms, which cost Stuckey £45 at the Army and Navy Store. He returned to France as Eye Specialist in charge of the Ophthalmic Department of the Chinese General Hospital at Noyelles.\n\nThe Depot at Noyelles was already established as the central examination centre for all Chinese on arrival in France, before their allocation to various Labour Companies.\n\nThe first shipments of Chinese were routed via the Cape, but due to the long journey time and also the shortage of vegetables, leading to scurvy and beriberi, thus making the coolies of little use, the shipment routes were changed via Canada. On arrival in France, the coolies were again medically examined, especially for eye diseases, trachoma and conjunctivitis, usually in the open. Once passed fit they were drafted into various Labour units, consisting of five British officers, 19 British other-ranks and 476 Chinese, and kitted out. Those with eye diseases...", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215018, "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": 114, "title": "RAS-2000", "content_text": "70\n\nA Royal Engineer officer was posted to the camp to supervise the construction of permanent buildings for the Hospital and he also supervised the construction of an officers' mess. The joining fee was F Fr. 40 and a further F Fr. 2 per day. Friday evening was guest night. Stuckey's cubicle was also well fitted-out, made from timber scrounged by his servant, Wu.\n\nThe officers and Chinese were well fed, the latter tending their own vegetable gardens near the Hospital. Sir Sam Fay recounts an amusing episode:\n\n'Some genius reported that special food in the form of cuttle-fish and old time eggs were necessary for health. Three shiploads reached Liverpool, but due to the smell were ordered to be sent to Dieppe, where many Chinese worked in the bakery. Being Northerners, they laughed, as they were grain eaters despising southern China's delicacies. The specialities were quickly dumped in the Channel.'\n\nAnother story is told of the deputation to an officer from coolies working in an ammunition factory. They requested extra food as they did not have the same opportunity to steal food as did the dockworkers.\n\nIn August the Chinese at the Hospital celebrated the 'Eighth Moon Festival' with races and a football match, won by the white staff, 2-1. Favourite platoon officers were invited to partake of specially prepared food.\n\nIn September 1917, Mr O'Neil from Manchuria, a Chinese speaker, planned to run the YMCA hut for the Chinese, being available for white personnel in the evenings. In early November the Chinese staged a Chinese play as an \"opening ceremony\" for the new YMCA and a collection by them raised a sum of F Fr. 680, saying that they could not take the benefits freely without contributing.\n\nStuckey remarked that at least two coolies won the Distinguished Service Medal for conspicuous bravery, going through a barrage three times to get food for their company when its supply had been cut off by enemy fire. Occasionally the coolies fought the war their own way and after one German air raid, killing some Chinese, their friends then killed several German prisoners before the sentries were aroused.", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215020, "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": 116, "title": "RAS-2000", "content_text": "72\n\nThe Mairie is only open part-time and we again gained some useful advice and knowledge.\n\nThe Chateau de Fransu, the billet of Col. Fairfax, GHQ Adviser, CLC, is now a logis, mainly for families. During the Second World War it was the local German HQ. [see photograph]\n\nThe Chateau de Thesy in extensive grounds was the officers quarters and mess for the HQ, CLC. It is now being extensively renovated. It is privately owned. [see photograph]\n\nThe Hotel des Voyages, near the railway station, was the main café of the village and was patronised by British Labour Corps NCOs. It is now the Hotel Restaurant Bernard. [see photograph]\n\nWhen visiting, we stayed at the 16th century Auberge du Chateau de Nolette, about a mile from Noyelles-sur-Mer and within easy walking distance.\n\nOutside the church at Noyelles-sur-Mer there is a memorial to those from the village who were killed. We saw some young children playing around it and I was moved to think that those named on the memorial did not die in vain so that future generations may live in peace and freedom.\n\nOn a later visit, a few weeks later, this time accompanied by Keith Stevens, we managed to visit the grounds of both the Chateau de Fransu and the Chateau de Thesy and spoke with the owner of the former and the caretaker of the latter. We also visited the site where possibly the Chinese hospital, with subordinate and ancillary buildings and detention centre had been established. French residents of a lone newish house almost opposite pointed out where they understood the hospital and detention centre had been.\n\nAn unexpected, and to date unexplained, observation was the pair of small white stone Chinese lions concreted on to plinths at a main cross-roads within Nolette, very close to Noyelles-sur-Mer. The inscriptions, in Chinese and French, explain that they were donated to commemorate the twinning, in 1994, of the small village of Noyelles-sur-Mer with the fishing town of Tungkang [Donggang] some forty", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215022, "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": 118, "title": "RAS-2000", "content_text": "74\n\nOffice, Kew, London, to ascertain details from their records. This I leave to more qualified people. I thank the staff of the Reading Room at the Imperial War Museum for their help and assistance in locating and providing material in their archives from which I obtained some details for this article and the Commonwealth War Graves Commission, Maidenhead, for information supplied by them. To David Mahoney thanks are due for the various tit-bits sent to me. I also thank Mr. D. Fletcher, of the Tank Museum, Bovington, Dorset, and the Imperial War Museum, London, and also others listed for their permission to reproduce photographs from their archives. All other photographs were taken by myself. I would especially like to thank Keith Stevens for being my mentor and for all his assistance in deciphering the Chinese characters on the gravestones, translating the notebooks held at the Imperial War Museum in London, together with his invaluable comments and suggestions for this article. Without his encouragement and pressure this article would not have been written! Finally, I thank my wife, Claudine, for her patience, companionship and for acting as interpreter on our many visits and also for translating various articles written in her native French.\n\nAny errors or omissions are my responsibility.\n\n\"What, indeed, were the Chinese doing in France during the First World War?\n\nNoyelles and Tungkang\n\nAs far as we were concerned the story began when we were touring the British military cemeteries in northern France where Chinese Labour Corps members had been buried during or immediately after the First World War. In one small village, Noyelles-sur-Mer, we were surprised to see a pair of Chinese white stone lions mounted on small plinths within the small village square - albeit it was close to what is known as the Chinese Cemetery in which the largest number of Chinese had been buried - and so we sought an explanation.\n\nThe immediate response was, as far as we could make out, that in 1994 the pair of Lions had arrived unannounced, borne by four Chinese who proclaimed that they were bringing them from the town of Tungkang in recognition of their twinning with the village of Noyelles on the Somme. Again, as far as we could understand, once the lions", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215063, "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": 159, "title": "RAS-2000", "content_text": "116\n\nwhich tends to bewilder foreigners is the lone deity representing Taisui on one altar and images of his sixty forms on another. This appears to be due to a policy decision by the temple committee which decided that in addition to a lone Taisui, the whole group of sixty would be more appropriate and rather than replace the lone image they added the sixty on another altar. In other temples the Taisui group is represented merely by sixty almost identical heads affixed to individual wooden blocks that are covered in red paper or swathed in red ribbon. The range of images is quite wide with, for example, in a temple on Hong Kong island one of the sixty is an aged man with a long white beard. His image has as its neighbour a standing youth with one arm raised holding an axe.\n\nThe only image of the sixty which would seem to have a unique and extraordinary characteristic is the primary one of the sixty, Jiazi. It consists of two small arms in addition to his normal pair which emerge, one from each eye-socket, and stretch a short distance in front of his face with the forearms turned upwards at their elbows and the hands poised as if about to grasp something. Although his unique feature is to be seen in sketches in several 19th century western books, such as DuBose in 1885, his image depicted with his extraordinary feature has only been noticed on altars in three temples. All three are popular religion temples where all sixty images are arrayed along the walls of their side hall. In Pudong, across the river from Shanghai, he is portrayed as an ordinary male sitting on a bench, dressed in gilded robes, holding a small lion cub in his right hand. He has a black beard and eyebrows and with his unique feature. The Jiazi Taisui in the Taisui Hall in the temple at Song Shan in Taipei is wearing a blue outer robe decorated with gilded Daoist signs, and two large red roundels on his knees bearing the character Fu, for good fortune. He is holding two peaches in his left hand symbolising longevity, rather than a lion cub. An almost identical image is the initial Taisui of the set of sixty in the Taisui hall of the third temple, the Taipei Fazhu Gong Temple. However, this time the tiny arms and hands emerging from the eye sockets are much smaller than elsewhere. Nonetheless, the two sets in these Taipei temples have only been installed within the last decade and both sets appear to have been ordered from and carved on the mainland, possibly near Shanghai. These unique Taisui are obviously blind having these miniature arms and hands taking up their eye sockets, and temple custodians have no idea what these miniature arms signify. However, DuBose writing in", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215077, "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": 173, "title": "RAS-2000", "content_text": "130\n\nthousand or more years ago even if it had taken place either comparatively recently or a millennium ago. Again, various broad-brush replies to such questions might be 'during the Ming, Song or Tang' meaning simply a long, long time ago and again usually without any factual basis for such an assertion.\n\nThis highlights one of the problems which beset Chinese who tried to count the years between two events spaced many decades apart was that they did not have a continuous calendar as we do in the West. This created the problem of calculating intervals between two dated events when each of those dates involved a specific year in the reign of an emperor's reign. To do this one had to know in correct sequence not only each dynasty but also each emperor within each dynasty, and for how long the reigns lasted. Thus it was that the man-in-the-street might perhaps know which dynasty succeeded which but to expect them to know the length of each and to calculate the elapsed time, was more than one could possibly expect. Therefore to them events were regarded as 'a long time ago,' 'before the Ming,' or 'over a thousand years ago' when in practice the elapsed time might be no more than two to three hundred years.\n\nBefore the 1911 and the overthrow of the last imperial dynasty, the four annual markers considered most important were the spring and autumn equinoxes and the summer and winter solstices. The twelve months of the year were divided into twenty-four solar periods, each of which corresponded to the day on which the sun enters the first and fifteenth degree of the zodiacal sign. The 24 fifteen-day solar periods [known as jie - 'joints'] are referred to by meteorological terms, such as the Great Rain, Slight Snow, Great Heat and Lesser Heat, and the Excited Insects, the latter being the day best known by foreigners for its fanciful name. This last solar period is from March 5th to March 20th and, so children are told, if on the 5th of March you put your ear to the ground you can hear the insects stirring, even ‘marching,' after their winter hibernation. A number of the tall temple entrance doors in Taiwan bear paintings of the deities ruling each of the 24 solar periods, with each portrayed standing on clouds and with commonly accepted characteristics. These include, for example, the Dragon King for the Great Rain and the Tall White Demon for Qing Ming. These periods were the 24 seasonal energies providing a meteorological cycle of great value for the regulation of certain chronological dates, or periods in", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215081, "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": 177, "title": "RAS-2000", "content_text": "134\n\nQuadrants of the 28 Heavenly Constellations, the image of Chen Wu [Xuan Wu], as Lord of the North, was usually to be seen on altars, usually in Daoist monastery or temple entrance halls, together with the Azure Dragon [Qing Long] of the East, the Vermilion Bird [Zhu Qiao] of the South and the White Tiger [Bai Hu] of the West, where they were the guardians.\n\nAlthough Tai Sui is the Minister of Time, another major deity, Fu Xi, has been credited not only with the establishment of kingly rule, of marriage laws, but also the computation of time by inventing a form of calendar using a knotted cord. The Eight Trigrams [bagua] are attributed to him as well as the development of a system of fortune telling using these trigrams which has governed the lives of a great many Chinese ever since.\n\nYang Ren\n\nThere is ambiguity over the rôles of the two deities, Yin Jiao and Yang Ren. In the very early days, before the emergence of the concept of the stems, the twelve branches were represented by images of the deities of the year with all twelve portrayed on altars in temples, especially in northern China where they were regarded as an entity commanded by Yang Ren. Later, when the Sixty Spirits of Taisui, that is the sixty cyclic deities, replaced the Twelve, they too were commanded by Yang Ren - or by Yin Jiao depending on local legend. According to the Fengshen Yanyi Yang Ren is the Jiazi Taisui [the first of the sixty combinations] and is known as Jiazi Taisui Zhengshen.\n\nXIE. [see photograph 4: with small hands emerging from the eye sockets] whilst Yin Jiao, as we have seen above, was identified in the same historical novel as the President of the Ministry of Time. Though we have accepted Yin Jiao as the President of the Ministry and Yang Ren being the identity of the primary Taisui, the picture is far from conclusive.\n\nThe Ten Stems and Twelve Branches have been represented in human form in a number of temples but, as far as can be ascertained, none has been connected with the Lord of Time, Taisui. One of two side walls of the main hall of a temple near Pingyang in Shanxi province representing the Lord of the Northern Dipper, Zhen Wu, contains 13th century frescoes depicting ten figures. These represent five of the Ten", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215112, "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": 208, "title": "RAS-2000", "content_text": "165\n\nIn 755, during the revolt of An Lushan, Guo helped defend the capital, and in 760 he was despatched to recover territory from Central Asian barbarians and finally, three years after the Turfans [Uighurs] had captured the capital, Guo raised an army and drove them out, more by cunning than military force. The disasters which broke out during the declining years of the Tang Ming Huang emperor were suppressed chiefly by the vigour and determination with which Guo wrested province after province from the hands of the insurgents. He spent a considerable part of his life in warfare and was uniformly successful.\n\nHis images in temples in Northern and Central China usually portrayed him as an old mandarin, with a parted beard, both halves held separately in each of his hands, and with a tiered hat. Occasionally his image depicted him as an old man, sitting, with a long white beard and a white robe, carrying a ruyi sceptre engraved with the four characters for 'Everything shall be as You Desire'. According to one sect, the Jin Dan H., Guo is said to have founded the sect in collaboration with Lü Dongbin, the doctor of renown and one of the Eight Immortals. His image on altars in Sichuan was referred to as Cifu Tianguan14 where he was regarded as a God of Wealth.\n\nNo images of Guo have been noted on temple altars in Taiwan, Hong Kong, Macau or South-east Asia, though a temple in Haikang in Tainan county bears the hall title of Fenyang Dian and contains on its main altar not an image of him but one of a local provincial cult deity, Guangze Zunwang, the patron of the Guo clan.\n\nBoth Mesny and Timothy RichardR claim that Guo Ziyi was a follower of Nestorian Christianity, Mesny even claiming that Guo's name was carved on the famous Nestorian tablet at Xi'an.\n\nWe move on to images of the two major deified heroes of the era on temple altars who have had their historic figures embellished by tea-house story-tellers down the centuries include:\n\nZhang Xun✯ and Xu Yuan,F are heroes of renown and unique deities whose images have been seen on temple altars in Zhejiang, Taiwan, Hong Kong and South-east Asia [Photographs 6 and 7]. Both are protective deities worshipped particularly by the southern Fukienese, both within Fujian province and in southern Fukienese", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215119, "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": 215, "title": "RAS-2000", "content_text": "172\n\nof\n\n17\n\nGuo Ziyi, born in Wenzhou in Zhejiang province ca. AD 700 and only deified many years after he had fled from Guo's service [Illustration 8].\n\nGuo, after a dream, became suspicious of Wen's powers to perform miracles, and Wen, realizing the danger he was in, fled and became a butcher. When a heavenly messenger revealed to Wen the evil of taking life, he gave up slaughtering animals and entered a monastery. Later, he moved to a temple dedicated to Tai Shan, the Lord of the Underworld, where he became the senior medium and communicated with the souls of the dead. He was renowned for his ability to bring rain and help devotees stricken by drought.\n\nEpilogue\n\nThese nine individuals, an omnipotent Chinese emperor, and a hero, and general, believed to have been the emperor's personal physician; a powerful victorious general with immense progeny; a garrison commander and the city mandarin who died in defence of an imperial stronghold; and four minor soldiers, referred to as generals who also died for the emperor, have been deified with their images placed on popular religion temple altars within limited areas of south-east China and Taiwan, their legends being eagerly retold by temple custodians and devotees.\n\nThe Rebellion has held Chinese imaginations for centuries - mainly, it would appear, because of the story of the fall of the emperor's concubine bringing to its listeners a mixture of sadness and anger at the weakness of character shown by the emperor.\n\nA Chinese Biographical Dictionary published in 1898 in London by Bernard Quaritch\n\n2 In Hunan province and the Yangzi valley in general, Lao Lang, the patron of the theatre, of musicians and actors, has been identified in a number of places as a deified human named Zhuang Zong. He was said to be the patron of Peking opera but only of such groups touring central China. His image in Hunan portrayed him as a clean-shaven, white-faced young man without any special", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215132, "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": 228, "title": "RAS-2000", "content_text": "185\n\nTHE TWO OBELISKS AT TAI TAM\n\nDAN WATERS\n\nOn being driven around Hong Kong Island for the first time, in January 1955, the two large Obelisks on the southeastern side, one north and one south of Tai Tam Harbour, attracted my attention. Although I asked people about them at the time, as well as in succeeding years, I was able to glean little useful information.\n\nDr Solomon Bard, an historian who lived in Hong Kong for over half a century, wrote that the two Obelisks are each nearly ten metres high and that they may be mistakenly taken for commemorating an historical event (Bard, 1988:69). He continues that the Royal Navy erected them at the turn of the century (around 1900) as navigational aids. They are in line. That is they are on the same longitude, running north-south, and they are exactly one nautical mile apart.\n\nSomewhat contradictory to Bard a Hong Kong Government Marine Department manual quotes that the two Obelisks are nine metres high and three-quarters of a mile (presumably sea miles) apart, in line, bearing 358 degrees, and that they lead into the Bay. When one is standing overlooking the Harbour and gauging the distance across the water with one's eyes, Bard's figure of one nautical mile appears more accurate. In fact, if one scales the distance from a chart in my possession it does turn out to be one nautical mile, from obelisk to obelisk (Tai Tam Bay, Chart; 1894). Such obelisks are often called beacons in nautical language.\n\nThe squat, northern Obelisk stands high up on what is sometimes known as 'Obelisk Hill.' See Plate One (Mok, 1995:16). Its counterpart, the southern Obelisk, at the foot of so-called 'Red Hill,' is lower down with its seaward side painted white so it is more conspicuous. Like a sentinel it stands on the rocks with its base about 40 feet above the sea, depending on the tide, to the westward side of the entrance to Tai Tam Harbour. Made of concrete, both Obelisks are of similar size, appearance, and construction as one can see from Plates One and Two. Up until World War Two there was little scrub on the hillsides and the upper Obelisk could be seen more clearly (see Plate One). They both have bases about seven feet square, and the upper parts are each divided into", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215134, "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": 230, "title": "RAS-2000", "content_text": "187\n\nvirtually cut off the supply to the waterfall other than when they are overflowing, for instance after a heavy storm.\n\nApart from pleasure boats and other small craft, Tai Tam Harbour was used more in the 19th century than it is today. During the period 1806 to 1819, long before Hong Kong was taken over by Britain, James Horsburgh, a hydrographer with the East India Company, surveyed the waters around the Island. He wrote that Tai Tam afforded shelter from almost all winds (Liu Shuyong, 1997:24). It is not of course a harbour as we sometimes know it with wharves and godowns. It is an inlet, which provides a place for ships to shelter. To illustrate again the Harbour's use as a place for protection from the elements mention is made of ‘tactical manoeuvring and target practice,' in February 1878, by the Royal Navy (White Ensign-Red Dragon, 1997; 39). It continues, 'The 20th February being very misty the fleet remained at Tytam Bay.'\n\nPeople naturally ask when exactly were the two Obelisks first erected; who erected them; and what purpose did (or do) they serve? As a start, with the aims of answering such questions, two Chief Inspectors, H J W Chetwynd-Chatwin and Keith Francis, both then serving in the Royal Hong Kong Police Force, arranged an informal meeting, in 1994. The meeting took place in a bar at a police officers' mess in Wan Chai. It was followed by a curry lunch. About a dozen people were invited who, it was felt, could contribute. They included the Government Director of Marine and RASHKB member R S Hownam-Meek who spent his career in shipping with Jardine. A couple of weeks or so after the meeting the topic of the Obelisks was raised by Radio Television Hong Kong. Little of real substance emerged from the meeting or the ‘phone-in radio programme. The late Arthur May, then a retired civil servant, did however ‘phone in to say that, as a youth, he went to live at Tai Tam in 1919. He also recalled that when he sailed around the Harbour in the 1920s the two Obelisks were definitely already there.\n\nThe Hydrographic Data Centre, at Taunton in England, maintains that information was received from the Commander-in-Chief, China, that two beacons, each 30 feet high, had been erected. These were first inserted on Admiralty charts by 'Notice to Mariners 755' of 1900 (Atherton, 1996:94). I have a chart showing Tai Tam Harbour, dated 1894, which shows the Obelisks, but Atherton informs me that this is a", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215138, "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": 234, "title": "RAS-2000", "content_text": "191\n\nBard, Solomon (1988). In Search of the Past: A Guide to the Antiquities of Hong Kong, the Urban Council Hong Kong.\n\nEmpson, Hal (1992), Mapping Hong Kong, A Historical Atlas, Hong Kong.\n\nLack, Alan (1994 March 17), retired senior member of staff of Government Marine Department, Hong Kong. Letter to the author.\n\nHacker, Arthur, letter together with sketch to the Author dated 29 October, 2000.\n\nLiu Shuyong (1997), An Outline History of Hong Kong, Foreign Language Press, Beijing.\n\nThe Mariner's Mirror, The Journal of the Society for Nautical Research, England, vol. 81, no. 3, August 1995.\n\nOp. cit. vol. 82, no. 1, February 1996.\n\nMok, Sam (1995 February 25), 'Peaceful sea villages a Tai Tam treat', Hong Kong Standard.\n\nSinclair, Olga (2000, June), e-mail to the author.\n\nTai Tam Bay (1894), chart, surveyed by Lieut. J W Combe RN et al, published by the Admiralty, London.\n\nTrayhurn, Rob (1995, January 16), letter to author from Public Relations Officer, Clyde Submarine Base, Scotland.\n\nWhite Ensign - Red Dragon, The History of the Royal Navy in Hong Kong 1841-1997 (1997) ed. Commodore PJ Melson CBE, Royal Navy.", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215158, "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": 254, "title": "RAS-2000", "content_text": "214\n\nA Brief History of Technical Education in Hong Kong\n\nSchool (VTS), that a new curriculum was phased in. It changed from being a trade school and became a secondary technical school.\n\nMeanwhile the Far East Flying Training School -- the original name -- commenced training pilots and engineers for the civil aviation industry in 1934. The Far East Flying and Technical School Limited, as it was later renamed, sited at Kai Tak, was a private institution. It shut its doors in 1983 because of the rapid expansion of government-sponsored technical education.\n\nMeanwhile, retracing our steps, further progress in the field of technical education was made pre-World War Two when, in 1935, the Salesian Society founded the Aberdeen Trade School. This provided a sound general education, together with training considered to be comparable to an apprenticeship.\n\nLike the JTS, this School too was converted into a secondary technical school in the late 1950s. I recall visiting the Aberdeen Trade School on its open day, in January 1955, when I was struck by the high standard of craftsmanship of the students' work on display.\n\nThe first Government post-secondary technical institution was the old Trade School which opened in Wood Road, Wan Chai (using the old spelling), in 1937. It stood on the corner where the Vocational Training Council's multi-storey office block stands today. At the time of opening, under Principal George White, it ran courses in building, mechanical engineering (with a bias towards automobile engineering) and marine wireless operating. The Trade School also took over the evening classes previously run by Taikoo Dockyard at Quarry Bay.\n\nThe new, then two-storey (an additional floor was added in 1953) Trade School was well constructed on the lines of other colonial-style buildings erected between the two World Wars. It had high ceilings with paddle-fans because there was virtually no air-conditioning in Hong Kong at that time (an exception was the Hong Kong and Shanghai Bank). The Trade School was one of the few examples of good face brickwork. In the 1950s navigation, commerce and textile", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215271, "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": 48, "title": "RAS-2001", "content_text": "1 March 2002\n\nROYAL ASIATIC SOCIETY HONG KONG BRANCH\n\nLIBRARY\n\nADDITIONS LIST 2001/2002\n\nAdams, Edward Ben, 1934-\n\nPalaces of Seoul: Yi dynasty palaces in Korea's capital city; foreword by Hwang Su-Young. Seoul, Korea: Taewon Pub. Co., c1972.\n\nBelden, Jack, 1910-\n\nChina shakes the world. New York: Harper & brothers, c1949.\n\nBodde, Derk, 1909-\n\nLaw in imperial China: exemplified by 190 Ch'ing dynasty cases (translated from the Hsing-an hui-lan) with historical, social, and juridical commentaries. Cambridge, Mass.: Harvard University Press, c1967.\n\nBoulger, Demetrius Charles de Kavanagh, 1853-1928\n\nThe life of Sir Halliday Macartney, K.C.M.G., commander of Li Hung Chang's trained force in the Taeping rebellion, founder of the first Chinese arsenals, for thirty years councillor and secretary to the Chinese legation in London. London, New York: J. Lane company, 1908.\n\nCarney, Dora Sanders, 1903-\n\nForeign devils had light eyes: a memoir of Shanghai 1933-1939. Toronto: Dorset Pub., 1980.\n\nCopper, John Franklin\n\nWords across the Taiwan Strait: a critique of Beijing's \"White paper\" on China's reunification. Lanham: University Press of America, c1995.\n\nCroft, Michael\n\nRed carpet to China. London: Longmans, c1958.\n\nCronin, Vincent, 1924-\n\nThe wise man from the West. London: R. Hart-Davis, c1955.\n\nxlv", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215322, "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": 99, "title": "RAS-2001", "content_text": "47\n\nShenggong and Li Shan Shengmu. Also noted in Hainanese temples in the vicinity of Kluang are Under Altars, usually connected with Cantonese temples, though again presumably \"borrowed\" by Hainanese. Only two such Under Altars have been noted - both are typically at floor level and contain spirits of tamed demons unfit to be honoured with places upon the main or side altars. Finally, not too uncommon in Malaysia and Singapore where ethnic communities live cheek by jowl, a dark-skinned deity in the Hainanese temple in Jalan Pindu in Singapore was identified as General Supramaniam, placed there by a local Tamil and with the usual tolerance of Chinese devotees, though not revered by them, he has incense placed before him by passing Chinese devotees who realise and accept that he is a foreign deity and not of the Chinese pantheon.\n\nFrom 1949 until the late 1980s folk religion images were banned and removed from altars within China and therefore Hainanese deities have had to be researched mainly within overseas Chinese communities. To carry out the necessary research on Hainanese temples and gods it has been necessary to visit as many of the temples run by and in Hainanese communities outside China, mainly concentrated in Singapore, southern Malaysia and Cambodia. The regular visits to temples in Singapore over a period of years revealed changes within the temple community which would not have been apparent under normal circumstances. Accepting that the circumstances were unique in that the Singaporean authorities forced the resettlement of old and especially 'temporary matshed or corrugated iron' temples to the suburbs in the targeted population relocation of the sixties and seventies, a good example of the change was the resiting in 1984 of an atap hut temple, the oldest Hainanese community temple, in Lorong Ah Soo to a custom-built complex in Hougang Avenue 5. The layout of the altar images in the new Hainanese temple was unchanged as reflected in black and white photographs taken in Lorong Ah Soo in the late fifties and colour photographs taken in Hougang in 1985. The four custom-built temples, one of which is the Hainanese re-located temple, consist of a terraced row of four brick buildings, similar to two-car garages but with high ceilings and much wider than a standard garage.\n\nIn the years up to the 1950s not only did the diversity of language amongst the overseas Chinese in south-east Asia [Cantonese, Hakka, Hokkien and Chaozhou, as well as Hainanese] impose a real barrier", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215328, "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": 105, "title": "RAS-2001", "content_text": "53\n\nby the Hainanese and especially those from the Hainanese county of Wanning where he is primarily prayed to by the sick. He is claimed to be extremely efficacious and able to cure or heal any sickness or injury. He usually sends his Black or White Horse Generals to help devotees and only leaves the Heavens himself for very important cases. His image has only been seen in Singapore, Kuala Lumpur, Borneo, Bangkok and Phnom Penh where his festival is generally celebrated on the 15th of the fifth lunar month. However, he must never be prayed to for prosperity.\n\nTwo entirely different legends describe the origins of this deity, one more popular in Singapore and southern Malaysia, and the other in Thailand and Cambodia. In neither is the Marquis identified by name and he therefore remains unidentified.\n\nHe is also referred to as:\n\nthe Lord of the Seas, Wenzhou Haizhu Houwang\n\nTongzhu Houwang The Marquis Lord of the Aboriginal People\n\nShanqin Houwang The Imperial Marquis of the Mountains\n\nThe first legend claims that a petty king in China was waved by an individual who, in the city of Wenzhou on the coast of Zhejiang province, north of and nearly opposite the island of Taiwan, was awarded the title of Marquis. This happened a long, long time ago. The ruler of Hainan, as a separate state, so the legend continued, had an image of the Marquis brought to the island of Hainan and placed in a specially built temple where he has been worshipped ever since.\n\nThe second story relates that the Marquis was, variously, a Ming governor of Hainan island or a minister of an ancient dynasty against whom, through jealousy, evil ministers plotted. They killed him and threw his body into the sea where it turned into a log and floated away. A fisherman found it, realised that it had spiritual properties and so carved it into a statue which he revered and quickly became wealthy,\n\nPage 105\n\nPage 106", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215329, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 106, "title": "RAS-2001", "content_text": "54\n\nThe Marquis is usually represented on altars by tablets though where there is an image it conventionally portrays him as a scholar-official, sitting wearing a scholar's winged cap. He has a pink face, a black beard, a rolled scroll in his left hand and a plaque bearing the characters 'May the State Prosper and the People Enjoy Peace' in his right hand.\n\nHe is usually accompanied by two aides, generals on horseback:\n\nYinma Jiangjun The Silver Horse General [mounted on a white horse]\n\nJinma Jiangjun The Gold Horse General [mounted on a black horse]\n\nIn the temple in Hougang Avenue 5 in Singapore where the main deity is Shuiwei Shengniang, the side altar stage left is dedicated to Wenzhou Houwang whose image stands on the left hand of and paired with a deity simply known as 'Da Laoye' whose image is remarkably similar to that of Wenzhou Houwang. Da Laoye has two guardians mounted on horses and armed with long handled swords. They are Generals Gan and Meng [see below 4e - list of deities in temple loose-leaf records]\n\nb] \"The Holy Mother of Shuiwei,' Shuiwei Shengmu, is primarily a Hainanese local deity who, in Hainan, was a protective deity prayed to mainly by fishermen. In South-east Asia where her cult has been established within Hainanese communities, she has also been adopted by devotees of other Chinese ethnic groups. In Singapore she is worshipped as a goddess who heals the sick by both Fukienese and Chaozhou devotees, the two ethnic groups which dominate the Chinese community in the island state. Her shrines have been seen in Malaysia, Thailand, Indonesia [even in a Chinese temple on the island of Bali], in Vietnam and Cambodia but not in either Hong Kong or Taiwan. It is claimed that the oldest Chinese temple in Thailand is dedicated to Shuiwei Shengmu, at Paknam pho. Other old temples dedicated to her have been noted in Korat and the surrounding area. Her images have no unique identifying characteristics. She is a motherly matron, sitting on a throne, attended by several assistants, and in several places she is portrayed wearing a cap bearing one to five birds with open wings.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215341, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-2001", "page_number": 118, "title": "RAS-2001", "content_text": "66\n\nthe imperial troops defending Lingnan area. Madame Xian sent Feng Sheng to help them but as the rebel general and Feng Sheng were old friends, Feng Sheng delayed his attack on the rebels, Madame Xian was furious and had Feng Sheng cast into gaol. She then despatched Feng An but found it necessary for herself to don armour and lead the troops against the rebels. Within a couple of months it was all over. The rebels surrendered. The Sui emperor pardoned Feng Sheng and appointed him to be the Governor of Luzhou, and at the same time appointed Feng Huai to be Governor of Guangzhou and at the same time appointed Feng Huai to be Governor of Guangzhou and Feng An as Governor of Gaozhou. He also appointed Feng Bao, Madame Xian's long deceased husband, the posthumous Area Commander-in-Chief of Guangzhou and Marquis of Jiaoguo so that he could appoint Madame Xian as Duchess of Jiaoguo. He also granted her the seal of her title to enable her to administer six prefectures. The empress presented Madame Xian with a tiara, jewellery and robes which Madame Xian placed in a chest in the main hall to display them to the family as a reward for three generations of loyalty and filial piety. She then advised the future generations to continue to do their duty.\n\nIn AD 591 a number of places rebelled against the dynasty due to the corruption and tyranny of the Area Commander-in-chief of Panyou. Madame Xian proposed that she should arbitrate, and listed the crimes of the Area Commander-in-Chief to the emperor and peace was restored.\n\nShe died at the age of 89 and was granted the posthumous title of Huguo Shengmu and given a state funeral. She was buried in Tianbai county, commonly known as Gaoling where a temple was raised in her honour leading to today's cult.\n\nb] A deity who, though not Hainanese, is revered by them in several temples in South-east Asia, is the Lord of the White Horse, Baima Laoshi Gong, possibly better known simply as Laoshi Gong. He has only been noted in three temples, in Singapore and Malaysia, though an image of him did appear on sale in a Kowloon curio shop some years ago. He is the main deity in two of the three temples, both on the west coast of central Malaysia, one north of Klang and the other to the south.\n\nApart from in the two temples in Malaysia, other temple keepers", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215350, "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": 127, "title": "RAS-2001", "content_text": "75\n\nsouls (that is the Second to the Ninth as the First and Tenth Courts are basically administrative.)\n\nc] Yinya Ya Shuai\n\nThe Silver Tooth Vice-marshal, P, has been noted only in one temple, a popular religion rural shrine in a Hainanese community in Paya Lebar in Singapore now long gone due to urbanisation. It is a unique image, a stark and fierce black-faced soldier holding two magic “swords\" (whips) one in each hand and sitting astride a mythical animal, possibly a Qilin. He is portrayed as demonic and may well be an aide to a major deity, the main deity on the altar being Lei Zu. He was not venerated in his own right, though devotees did place incense before his, and every other image in the temple.\n\nThe Silver Tooth Vice-Marshal is co-located in several Hainanese temples with the White Tooth General, Baiya Zhongjiang, who is also a minor deity, an assistant and escorting-general to Doutian Yuanshuai (Lei Zu) and also known as Baiya Jiangjun. His image has been noted only in Singapore and Seremban on folk religion altars where he is portrayed standing on one foot, with his right foot raised behind as if running, and holding a flag bearing the character, ling [By Order] in his left hand. He has a stark white face. His image in a Hainanese community temple in Payar Lebar Crescent, now long removed for a housing development scheme, was referred to together with the Silver-Tooth Vice-Marshal as one of the pair of deputies to the main deity on the altar, Doutian Fushuai. In another temple, he was co-located on a Hainanese community altar with Wantian Zhushuai who was less starkly white-faced. His image, primarily revered in Henghua Hokkien communities in Singapore and Malaysia, was portrayed as the main deity in the Under Altar at the side wall of the main hall of the Nine Carps Temple [Jiuli Xian] in Singapore as a seated scholar dressed in a white robe and scholar official's cap, holding a triangular flag in his right hand and a red globe in his left.\n\nThe temple custodian knew nothing of the origins or legends of either the White Tooth Marshal or the Silver Tooth Vice Marshal.\n\n7: Deified Locals\n\na] Two separate women have been individually revered on altars", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215352, "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": 129, "title": "RAS-2001", "content_text": "77\n\na] Changhua Laoye Shen\n\nIt\n\nseen in Singapore on a Hainanese wayyang street theatre altar connected in some way with the major China-wide deity Hua Guang Dadi.\n\nb] As with small folk religion temples in all southern Chinese communities there are very minor deities on their altars about whom nothing is known. The following stand on a side altar in a small Hainanese temple on the Tampines Road in Singapore and are largely ignored though they are prayed to by a few devotees, more in passing rather than specifically for protection:\n\nmain deity: The Marquis of the Heaven of the Buddhas, Fo Tian Houwang\n\nSoldier astride a red horse, wearing green and gilt armour, with a pink face, black beard and a sword raised in his right hand.\n\nflanked by: Shata Zunwang Qi Guan\n\nand\n\nSoldier astride a white horse, with green-gilt robes, black beard, brown face and sword raised in his right hand.\n\nYongmeng Yatou Wang San Guan\n\nSoldier astride a black horse, with green-gilt robes over his armour, black bearded and a sword raised in his right hand.\n\nConclusion\n\nThere are some seventy to eighty major Han Chinese folk religion deities to be found in every part of China, and Hainan is no exception. However, in Hainan as in every local community, be it province, county, town or village, and even ethnic group, there are also local deified heroes and worthies not seen beyond their immediate area.\n\nTaken all in all, the range of deities on Hainanese altars is much the same as in all the other southern Chinese Han ethnic group temples. Hainanese communities, however, do have a number of uniquely Hainanese cult deities both on Hainan island as well as within Hainanese communities in south-east Asia. Although their legends are unique to", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215363, "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": 140, "title": "RAS-2001", "content_text": "88\n\nAn image in the collection of the author of the Lord of the White Horse, Baima Laoshi Gong,\n\npossibly better known simply\n\nas Da Laoshi Gong✯✯✯, and the primary one of the Three Laoshi\n\nGong.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215371, "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": 148, "title": "RAS-2001", "content_text": "At the end of one or both lower straps, the corners were folded over to the centre to form a pocket in which to carry a few coins. Gradually the overall size of the carriers became smaller during the 20th century.\n\nThe style favoured by Cantonese and Hakka women followed the old shape with a decorated centre, on average about 25cm square, with straps which were a continuation of the top and bottom edges (Plate 1). Modern versions were usually made with a red cotton embroidered centre square and brightly patterned cotton surround, with the extensions of the straps in plain red cotton. Those made for presentation on special occasions had a red satin embroidered centre, brocade surrounds and red cotton extension straps.\n\nThe style preferred by the Hoklo and Tanka fishing people was slightly smaller overall, with the ornate centre having a patterned cotton or decorated surround. Longer straps were fixed diagonally to the four corners of the square, sometimes with white stitching to decorate and strengthen. Head supports were often attached to these baby carriers. These were made of folded strips of cotton, about 1cm wide, stitched at intervals to form a lattice square and attached to the top edge of the carrier to support the baby's head (Plate 2). Some were made from a plain piece of cloth to shield it from the sun.\n\nThe third style, once used by both land and sea dwellers, was the simplest, being a plain, undecorated strip of red cotton or hemp, approximately 2.7m long by 30cm wide. In the past it was a tradition for the bridegroom to wear a strip of red cloth draped across one shoulder of his long gown and tied on the opposite hip. After the wedding day it was put aside for later use as a baby carrier, by winding the strip of cloth twice round the child, then tying in a knot in front of the wearer (Plate 3).\n\nCarrier Covers\n\nWhen the weather was cold a cover was placed over the baby in its carrier. Chinese Lunar New Year is traditionally the time when new clothes are bought and worn to signify new beginnings. Carriers and covers made for this festival were most spectacular in colour and design, and continued to be used on special occasions such as clan festivals and weddings. Covers were made of two layers of brightly patterned", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215373, "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": 150, "title": "RAS-2001", "content_text": "00 \n\nindicated the carrier was presented to the couple on marriage. The characters for lucky, fortunate, virtuous and energetic were also common.\n\nThe centres on the Tanka carriers seldom featured embroidery; if they did, it was on a square purchased from an embroiderer. White open weave cotton squares embroidered with red cross stitch were made in bulk in China and brought to the fishing ports of Hong Kong to be sold. The cross-stitch gave a graphic effect with designs of birds, flowers and Chinese characters for 'double happiness', long life, and a safe and peaceful childhood.\n\nTanka women preferred appliqué or patchwork, which meant they could reuse parts of old clothing. The small pieces and patches were easy to handle and the carriers could be worked on whenever they had some free time on the boat, between cooking a meal and helping the family to fish. Many coloured strips and triangles of cotton were appliquéd onto the centre square and continued up the top straps. When worn, the decoration was visible as far as the knot tied at the front. Patchwork strips of different colours were built up around the border of the square and formed attractive patterns. A form of 'cathedral window' appliqué was popular, proving that craft techniques spread far and wide (Plate 7).\n\nThose carriers made by the Hoklo fisherwomen were even more elaborate, especially for their festivals and celebrations. The carrier was a complex design in a combination of strong colours, often black with yellow, green, blue, white and red. Patchwork was frequently used in the centre of the square, made up of four folded triangles forming squares and decorated with tassels, fringing, sequins, strings of beads, buttons, shiny metal disks and bells to frighten the bad spirits away. Piping and rickrack braid were applied to great effect to outline the appliqué designs in the 'false cloud' pattern, which is particular to the Hoklo people and which resembles a Neolithic design. The Hoklo women cannot explain its origin, but its importance for them is shown by its appearance on most decorated articles of clothing and household use.\n\nLike many customs which were once very common, the use of these handmade baby carriers has almost completely disappeared. In\n\nPage 150\n\nPage 151", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215418, "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": 195, "title": "RAS-2001", "content_text": "144\n\nof Triumph theme itself has been incorporated here into a more sumptuous design and at first glance is not immediately apparent.\n\nAlthough it is not possible to discuss it in detail, one should at least take note of the articulation of the façade. Its luxuriously applied decoration is executed in a soft local stone and stands out from the brick wall, once coated in white plaster. It starts with Corinthian columns on three bays of the ground floor that connect to Doric and Corinthian pilasters in the two storeys above and a fanciful Mannerist Composite order with decorative shafts in the attic. But the overall design is highly compartmentalized by means of large buttresses framing the corners and central bay in the shape of classical brick pilasters rising on all storeys.\n\nHowever, in spite of similarities, one can see a marked difference to the churches the Jesuits has built previously. Quite novel are the Mannerist carvings now embellishing practically the whole design of the façade of the Bom Jesus. The rendition of the symbol of the Society of Jesus in the attic, inside an oculus framed by a Mannerist cartouche upheld by eight angels, as well as other unusual details, is typical of the Mannerist style (Fig.10).\n\nStarted in 1601 the Collegiate Church of the Society in Diu is the second most important example of a new development in Jesuit churches in India. Its proper name is Espírito Santo, or Church of the Holy Spirit. The design of the front elevation basically reproduces that of the Bom Jesús, except that it has been greatly unified by the abolition of the third storey and the compartments created by the buttresses in that building (Figs. 11,12).\n\nIn ornamental extravagance its carved white stucco decoration outdoes the Bom Jesús and it has been argued that this is partly due to the influence of Indian architecture.\n\nBoth the influence of retables claimed by D. Kowal for the Jesuit portals showing arches of triumph in Velha Goa and Baçaim, as well as the decorative complexity of the fronts of the Bom Jesus and Espiritu Santo are new developments. They point the way towards the even more novel departures seen in the façade of the Church of Madre de Deus in Macao.\n\nPage 195\n\nPage 196", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215466, "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": 243, "title": "RAS-2001", "content_text": "192\n\nOn arrival, I was immediately impressed also by the warmth of the Bhutanese people. Our guide came up to me and shook my hand in welcome. The 27 of us piled into the minibuses, and were presented with a white silk scarf each, a traditional Bhutanese form of welcome. The scarf proved to be a very welcome first line of defence against later chilly winds.\n\nThe road from the airport is reputed to be the longest stretch of straight road in the country. It has no choice, considering that it shares the narrow flat valley with a river and the runway. Half way up the winding road that took us from the valley floor to the hotel, I was rather touched to see the Department of Civil Aviation building - or perhaps \"cottage\" would be a more appropriate description. This delightfully small, two-storey wooden structure, beautifully decorated with traditional patterns, had a commanding view over the entire airstrip. One could imagine Mr Director looking at his pocket watch with pride as KB125 made another greaser of a landing exactly on schedule.\n\nInto the Interior\n\nI have spent many holidays in the Appian Alps in northern Tuscany, and my first impression of Bhutan's scenery was that it is all very similar, but more so. The mountains are bigger, the valleys steeper and wider, the light brighter. Comments also abounded comparing the scenery with Switzerland - mountains, neat and tidy, uniform. It soon struck us that the houses were all from the same design catalogue. Later we found out that this was in fact the case and was due to government decree - there is a standard traditional design that must be followed. And followed it is. At 7,200 feet above sea level, the air at Paro was very fresh, and being a mile and a half nearer the sun, the ultra violet was very much in evidence. (I thanked my wife for reminding me to pack my sunscreen.) Not many of us had been for long at such an altitude and there was much debate about altitude sickness. Would we all fall over or feel nauseous?\n\nThe minibuses quickly delivered us to the Olathang Hotel, about ten minutes from the airport. First impression was that it looked a bit like a monastery, but that was a function of the required building style making everything look somewhat religious. The reception desk had above it a large framed photograph of a good-looking man wearing", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215474, "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": 251, "title": "RAS-2001", "content_text": "200\n\nto be shown whilst in the vicinity of his head office. Government and other official visitors have to observe a certain dress code - a white shawl has to be draped over the shoulder for male visitors, and a colourful shoulder band for females. We were not allowed past the guard at the beginning of the entrance path, but even so I was asked to take my hat off (one of the very few times that I did).\n\nThe Tashichho Dzong is ginormous, and driving straight up to the front door, so to speak, does not give one the opportunity of seeing it in proper perspective. Therefore, we drove up a nearby hill to a vantage point (covered, as most are in Bhutan, by flapping colourful prayer flags) from where we could appreciate how the building dominates its setting.\n\nAs soon as this had been appreciated, and photographs taken to prove it, once more it was 'all aboard.' No organised tourist trail is complete without a visit to a local industry. Ours was the Jungshi Handmade Paper Factory. Here, in a building about the size of a double garage, half a dozen people were making excellent quality paper from the roots of the daphne plant. I often find myself amazed by the course of human progress. I mean, how on earth, with the thousands of species available in Bhutan, did they find this particular plant, mash up its roots with water, spread the mush on a bamboo sushi roller, dry it and say: 'Do you know, I think I have found a way of making paper!'\n\nSpreading the word\n\nThere was an awful lot of paper at our next port of call - the National Library. We had an appointment for 11:00 a.m. to meet the Director, but it turned out that he was busy with a previous visitor. Would we please wait for 20 minutes? Our energetic tour leader is not a man to wait and so the time was usefully filled by visiting the nearby Folk Heritage Museum. This was rather nicely done, being set in a typical farmhouse and containing examples of every sort of rural implement and artefact - perhaps more than had ever before graced the insides of any one farmer's dwelling.\n\nHis other business by now done, Mynak Rinpoche Tulku, the Director of the National Library of Bhutan, was ready to receive us and he looked every inch the Director. Resplendent in his go he greeted", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215481, "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": 258, "title": "RAS-2001", "content_text": "207\n\nbirthplace of Bhutan's first king, Ugyen Wangchuk. There were one or two dogs, children playing, old people wandering through, and 27 members of the Royal Asiatic Society being waited on hand and foot. I got a clear impression of what it must have been like to take The Grand Tour in Europe in the 18th Century. I have seen prints and paintings of people wandering at will over sites of enormous classical importance, threading their way between dogs and children playing amongst the ruins, thinking to myself 'those were the days.' I imagine that in years to come such sites as the one at which we were to have lunch will be cordoned off and entered only on payment of an admission fee. I felt extraordinarily fortunate and privileged. To complete the picture, two small boys were playing Pooh-sticks from a stone bridge over a very fast stream.\n\nLunch done, we found the caretaker of the once-royal residence and he led us inside. My first impression was that we had entered Gormenghast Castle; I was to have this impression again a few times in the coming days. Upstairs in the large wooden building, one room led into another and another, until finally, at the end of the link, was the privy, from which there was direct access to the grounds via a narrow chute.\n\nNext to come was Jakar Dzong, or the Watchtower of the White Bird. Set in a commanding position up the mountainside, this looked every inch a watchtower from without. Within, it was rather like going back to a medieval European castle, in which a small village had taken root. Galleried wooden courtyards and stone steps, it would make a fantastic hotel if permission could be gained. Its present uses include a chamber for the District Court. Some of the monks were very young (monklets, perhaps), and one of them asked me in Japanese if I was alright (‘O genki desu-ka?”), reminding us that we were probably not the only tourists to have visited, although we had seen no others.\n\nAs the day was getting on, we had to as well, as the next item on the itinerary was the Jakar bazaar. Sadly for the shopaholics amongst us this turned out to be a single shop. Being the second day of New Year all the others were closed. So it was back to the hotel for tea and bickies and a much-needed opportunity to get some laundry done. Then as the light faded, again, so did the electricity, again.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215485, "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": 262, "title": "RAS-2001", "content_text": "211\n\nauthority to this day. We could only enter on certain conditions: no hat (okay, we had become used to that), no cameras (ho hum), and no scarf! What?? I had become extremely attached to my white yak-wool scarf and to leave it in the 'bus was quite a wrench. Inside, the Dzong was suitably large and impressive, but a bit cold without a scarf.\n\nLunch was again provided by the catering crew who had gone ahead of us to Chendebji Chorten, the same site we had used on our way east. One was becoming somewhat blasé with all this looking after in such stunning settings.\n\nThe village of Gangtey Gompa in the Phubjikha Valley was where we were supposed to see the cranes. We did see some, but only at a great distance, apart from a squadron that flew in formation close overhead, practicing for the ceremonial re-entry to Tibet. The village was interesting for having an over-sized dzong in its midst that was being extensively renovated. Electricity is forbidden in this valley as it might upset the visiting cranes, so all work has to be done by hand and in daylight.\n\nA dog's life\n\nNot prone to doing things by daylight were the dogs. Throughout Bhutan it was remarkable that the dogs were extraordinarily docile. I could not imagine entering the average New Territories village and emerging with my four limbs intact. But in Bhutan a large group of strangers comes in from Mars, as it were, and the dogs just look, disdainfully, and resume their slumber. And then somebody pointed out the obvious: they are up all night yapping their silly heads off and are therefore exhausted by daybreak. But why do they do that? My theory is that they are trapped in a vicious cycle with no way out; they go to sleep in gentle morning sunshine but when they awake the sun has gone. All night, they are in a state of panic. Where has the sun gone? When at last it returns, even if in the opposite side of the sky, they can once more go to sleep and dream happily. I might be wrong in this analysis, however.\n\nOn leaving the village, I saw a sign that made me wonder if I had missed one of the attractions. Attached proudly to a post was a sign that read, 'AIDS IS DANGEROUS. AVOID MULTIPLE SEX", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215492, "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": 269, "title": "RAS-2001", "content_text": "218\n\nthe ground.\n\nUnobserved, I saw through a latticed window at the back of the hall the younger monks coming off duty from their performance next door. They were walking along happily, chatting and joking, just as young people would do anywhere, and pulling snacks from deep within their flowing robes.\n\nReturning my attention indoors, I saw that the wooden floors were also, in their own way, a work of art. Onto the pressed mud floor had been laid three-by-nine-inch joists, over which, cross-wise, had been placed two-inch thick planks. And over this second layer was a third, also two-inch planks, laid at right-angles. This last would eventually become the floor and would have the feel of polished marble when finished.\n\nIn the so-called civilised world, with so many obvious technological and other advantages over an undeveloped country such as Bhutan, would it be possible to use traditional skills, methods and materials to rebuild one of our national treasures if it were destroyed? I very much doubt it. It was most moving to see such skill and attention to detail.\n\nThen a workman's mobile phone rang.\n\nBrother, can you spare me a dance?\n\nIt was time to return to the viewing place as the monks were about to do their traditional dance. I don't know about you, but I don't normally associate monks with dancing. I was intrigued. Crossing the courtyard again, the sense of Something About To Happen was greater than ever. Some of the people wandering about were clearly important officials. They were wearing very smart gos, but the traditional white shawl in these cases had red designs on it, and they had extremely fancy woven footwear to boot. More to the point, they were carrying large shiny swords. All Bhutanese gave them an extremely wide berth. I thought it wise to do the same.\n\nThe viewing balcony was more crowded by now, even some other tourists. (Apart from ourselves, foreigners had been very few and far between during our trip - almost to the extent that some of us were", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215541, "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": 318, "title": "RAS-2001", "content_text": "268\n\n38 Fortune, Robert (1935). THREE YEARS' WANDERINGS IN THE NORTHERN PROVINCES OF CHINA. Shanghai: The University Press, p. 22 (footnote),\n\n39 Inscriptions found at the entrance of the cemetery. However, in Barbara-Sue White's TURBANS AND TRADERS: HONG KONG'S INDIAN COMMUNITIES (Hong Kong: Oxford University Press, 1994), p. 17, the year stated is 1854.\n\n40 Information provided by the Rev. Carl T. Smith.\n\n41 \"The cemetery can be found in an 1863 map, see Hal Empson, p. 132.\n\n42 Smith: A SENSE OF HISTORY, p. 401\n\n43 Ibid, p. 402.\n\n44 A HAND-BOOK TO HONGKONG BEING A POPULAR GUIDE TO THE VARIOUS PLACES OF INTEREST IN THE COLONY, FOR THE USE OF TOURISTS (1893). Hong Kong: Kelly & Walsh, p. 94.\n\n45 杜瑞樂 (Joel Thoraval)著(張寧譯)(2002):《葬禮與祈禱的安排:香港回教信託基金總會歷史概貌》(1850-1985),載陳慎慶編:《諸神嘉年華:香港宗教研究》(Hong Kong: Oxford University Press, p. 392.\n\n46 Empson, p. 132. The cemetery is also shown in another 1866 map in the same book, see p. 49.\n\n47 Information provided by the Rev. Carl T. Smith. Details regarding the founding of this cemetery are not known as yet. In a 1863 map, at the site of the subsequent Muslim cemetery, an area marked as 'Indian soldier' can be found, which might be an early burial ground for Indian soldiers, but details regarding its founding is not known, see Empson, p. 133.\n\n48 The graves in this cemetery were removed to Cape Collinson Catholic Cemetery, around late 1980s and early 1990s, according to Father Louis Ha, long after the Bethanie had been purchased by the University of Hong Kong in the early 1960s,\n\n49 \"For the breakdowns of population figures, see Blue Books or HKGG of the corresponding years.\n\n50 The figure included that of 'British Kowloon,' i.e., the area south of old boundary", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215550, "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": 327, "title": "RAS-2001", "content_text": "277\n\nNotice 1071 of 19 November 1948.\n\n8 This cemetery might have been in existence for quite some time, perhaps even from the late 19th century. In Barbara-Sue White, pp. 60-61, it is stated that 'Part of the agreement with the government in the 19th century was that Muslims would prepare the original Ho Man Tin area for burials, and so Muslim soldiers gathered every Sunday, their only day off, and cleared the provided land...'. However, further reference regarding the agreement is not known at the moment.\n\n139 HKGG Notice 401 of 27 June 1930.\n\n140 HKGG Notice 496 of 7th August 1931.\n\n141 Sung Him Tong was founded in 1903 by some converts of the Basel Mission.\n\n142 HKGG Notice 511 of 14 August 1931. The origin of this cemetery is given in 彭樂三(1932), 香港新界龍躍頭崇謙堂村誌, pp.29-32.\n\n143 HKGG Notice 716 of 23rd October 1931.\n\n144 Information provided by the Rev. Carl T. Smith. The origin of this cemetery is not known yet.\n\n145 HKGG Notice 2 of 8 January 1932.\n\n146 The description of this new cemetery is also applicable to the Stanley Military Cemetery, however, there is no grave between 1870 and 1941 found in the latter; the site of this Stanley New Cemetery is not known yet.\n\n147 HKGG Notice 269 of 8th April 1938.\n\n148 HKGG Notice 784 of 8th December 1933.\n\n149 Kap Shek Mi was an old name for Shek Kip Mei.\n\n150 HKGG Notice 799 of 15th December 1933.\n\n151 The cemetery was located in an area between the present Pak Tin Estate and the Shek Kip Mei Park. It is marked 'closed' and is shown in a map (Map B) enclosed in the REPORT ON THE RIOTS IN KOWLOON AND TSUEN WAN, OCTOBER", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215557, "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": 334, "title": "RAS-2001", "content_text": "284\n\nsteamships sailing towards Victoria Harbour.\n\nHong Kong's first lighthouse\n\nIn 1875, the Government Gazette announced that 'a light will be exhibited on Cape D'Aguilar' on and after the 16th April next. The illuminating apparatus is fixed Dioptric of the First Order showing a white light. The focal plane of the light is 200 feet above mean sea level, and in clear weather it should be seen at a distance of 23 nautical miles. The tower is round, of stone, 30 feet high, with a total height from its base to the lantern vane of 57 feet.'\n\nThis official announcement was meant for the marine community with a series of technical terms. In laymen's language, 'fixed' means the showing of a continuous or steady light. Most of the lights of the time were of this type. They are brighter and simpler technically speaking. The disadvantage was that fixed lights were sometimes confused with lights of ships or with neighbouring shore lights. Later, improved types could show their distinctive characteristics and were known as \"flashing\" or \"occulting\" depending on the shorter or longer duration of light respectively.\n\nThe Dioptric system adopted by the Cape D'Aguilar Lighthouse aimed at concentrating and intensifying the light. It used lens and prisms to concentrate the light from the burner into beams of parallel rays directed to the horizon, just like an overhead projector which takes a light bulb and forces the light forward in one direction. This kind of lens was first designed by Augustin Fresnel in 1822 and was named after him as the Fresnel lens.\n\nAnother older system, which was first employed in the mid 1700s, is called the catoptric system which involves using a parabolic metallic reflector behind the light, similar to that used in flashlights. A combination of these two systems is also available called the CataDioptric System.\n\nLights of the Dioptric system are classified according to their power which depends on the focal distance from the centre of the burner to the lenses. According to the British system the focal distance in diameter of the first Order is 1,840 mm, the second Order 1,400 mm, the third", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215558, "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": 335, "title": "RAS-2001", "content_text": "285\n\nOrder 1,000 mm, the fourth Order 500 mm, the fifth Order 375 mm and the sixth Order 300 mm.\n\n10\n\nHowever, the brightness of a light does not depend only on focal distance. Different kinds of burners and fuel also affect its power. At first coal and wood were used as fuel for lighthouses. Starting from the 19th century sperm oil derived from the whale was used but was later completely replaced by colza oil, which was cheaper. Mineral oils were used starting in the mid 19th century. The next kind of fuel was gas. Oil gas was introduced in the 1870s. Because it required huge containers for storage it was quickly replaced by acetylene and dissolved acetylene. This burns to a bright incandescence far beyond that of many other fuels. Another kind of fuel is liquid petroleum (incandescent mineral oil), which was first used at the end of the 19th century. Liquid petroleum was injected into a vaporizer, where the liquid was heated and vaporized. The vapour moves into the burner where it combusts. Normal oil burners are improved about sixfold with this burner. The latest development was electric arc lamps. Once electricity became a common commodity many lighthouses were converted to its use often using gas as a backup fuel. In Hong Kong, coal and paraffin were used in most of the lighthouses at the beginning. Only after 1915 was acetylene gas installed in Hong Kong's lighthouses.\n\nThe lights of lighthouses also have colour, usually red or green in addition to white. White is generally preferred because white lights can be made brighter. Colours are used in some sectors. White lights are used to indicate the most desirable route to port while coloured sectors indicate dangerous waters.\n\nThe distance a lighthouse light is visible depends on its height and the elevation of an observer when light intensity and weather conditions are considered equal. The lighthouse at Cape D'Aguilar has the standard height of 200 feet above mean sea level; therefore its light can be seen 23 nautical miles away by an observer at an elevation of 30 feet.\n\nThe lighthouse at Cape D'Aguilar, situated at the southeast of Hong Kong Island, was also known as Hok Tsui Lighthouse. Its tower was of stone, of conical shape, with a circular and smooth outer surface. This specific structure is typical of lighthouses in order to keep the centre...", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215560, "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": 337, "title": "RAS-2001", "content_text": "287\n\nwhere the first three lighthouses were built.\n\nTo manage the new lighthouses a 30-year-old man from the county of Surrey, Mr. Archibald Baird, was recruited in England. He received training at Trinity House in London,13 for a fortnight, to gain experience with various Dioptric Lamps and their management.14 He also stayed with Messrs. Chance Brothers, the manufacturer of the apparatus, for another fortnight to acquire further working knowledge.15 He arrived in Hong Kong in 1874 in the capacity of Principal Light Keeper for Cape D'Aguilar. He was also responsible for the supervision of the lights at Cape Collinson and Green Island, although all these lighthouses were not yet in operation.\n\nGreen Island Lighthouse\n\nGreen Island Lighthouse started to operate on 1st July 1875, about three months after Cape D'Aguilar Lighthouse was set up. The illuminating apparatus was fixed dioptic of the fourth Order showing a red light on the bearings from N. 16 E. to S. 18 E. (146 degrees). From N. 16 E. to N. 44 W. (60 degrees) and from S. 18 E. to S. 25 W. (43 degrees) it showed a green light. The focal plane of the light is 95 feet above mean sea level and in clear weather it should be seen at a distance of 14 miles.16\n\nThe small round Green Island lighthouse tower is constructed of granite and is about 12 metres high. Its arched doorway is decorated with granite blocks with a cross-shaped opening above. In comparison to Cape D'Aguilar, Green Island Lighthouse cost much less, about one sixth of the cost for the Cape D'Aguilar lighthouse.17\n\nWhen the Cape D'Aguilar Light became obsolete after the construction of Waglan Island Lighthouse, in 1893, Governor Henry Blake later proposed to move the lantern of Cape D'Aguilar to Green Island.18 In 1905 a higher and larger tower to accommodate the Cape D'Aguilar Light was completed and the new lighthouse on Green Island came into operation the following year. It has a round tower, is 17.6 metres high and is constructed of granite and concrete with a spiral staircase. The steel lantern on top of the tower is painted white.19", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215561, "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": 338, "title": "RAS-2001", "content_text": "288\n\nCape Collinson Lighthouse\n\nThe light at Cape Collinson was established on 1st March 1876, the year following the other two lighthouses. The reason for being later was that its apparatus was mistakenly sent to the Cape of Good Hope. The illuminating apparatus was fixed Dioptric of the Sixth Order. The focal plane of the light was 200 feet above mean sea level, and in clear weather it could be seen for a distance of eight miles. This lighthouse showed a white light on the bearings from N. 22 W. by East to S. 22 E. Ships heading for Victoria Harbour from the North and the Eastward were thus able to avoid Bokhara and Tathong Rocks, also the rocks outlying Sy Wan Bay by keeping the white light in sight. It also showed a red light from S. 22 E. by West to N. 22 W.20\n\nWhen all three lighthouses were first in operation, vessels entering Hong Kong harbour were adequately provided with navigational aids. Gradually, as time passed, lighthouses were required to display their own distinguishing characteristics and to repeat these at shorter intervals for more frequent observation as the speeds of steamships increased. In the beginning of the 20th century an 18-knot ship could travel over a quarter of a mile every minute. The older optics that revolved at the speed of four minutes per revolution were replaced by new ones revolving at 15 or 20 seconds. This was made possible by floating the lantern in a mercury bath causing it to revolve with minimum friction. This new technique was installed in lighthouses built in the 1890s.\n\nNew lighthouses\n\nIn 1892 and 1893, after much discussion and negotiation between Hong Kong and China, lighthouses were built on the two best sites initially chosen to light the approaches to Hong Kong: namely on Gap Rock and Waglan.\n\nAs early as 1867, before the building of the first lighthouse in Hong Kong, Commander Reed, a naval surveyor, was instructed to investigate suitable locations for lighthouses to cover the port approaches. He proposed Waglan Island and Gap Rock, small islands to the south of Hong Kong Island en route to Singapore. However, as neither of the proposed locations was within Hong Kong waters, these recommendations were not pursued.21", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215563, "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": 340, "title": "RAS-2001", "content_text": "290\n\nmineral oil with rotating apparatus floating on mercury. This method for rotating lights by floating the apparatus on a bath of mercury, which eliminated friction and permitted revolutions as frequent as every 15 seconds, was invented in 1890. The technique led to a system of identifying lighthouses by the pattern of intervals of light and darkness. Waglan Light was one of only two such modern pieces of equipment introduced and installed in Asian waters at that time. The other one was installed on the Lao-t'ich-shan Light at Dairen. The British, after taking Waglan over, installed a diaphone fog signal. During its eight-year history as a Chinese light, no fewer than 222 fog-signal guns were fired during the month of April 1894. The fury of the sea at this spot during typhoons is notorious. In 1896, waves flooded the fresh water tanks and completely carried away the derrick used for landing stores, while the spray reached the lantern, 225 feet above high water, pitting the panes with sand and gravel.\n\n24\n\nThe cast iron tower is 52 feet high in the shape of a cone. It is painted white with a red upper portion. During the Second World War Waglan Lighthouse was extensively damaged by bombing. Repairs took place after 1945. It has been unmanned since August 1989. Waglan Lighthouse acts not only as a navigation aid but also as an outpost where weather information on the eastern corner of the territory is collected and fed to the Hong Kong Observatory,\n\nTang Lung Chau Lighthouse\n\nSituated on Tang Lung Chau, a small island to the west of Hong Kong Island, Tang Lung Chau Lighthouse is also commonly known as Kap Sing Lighthouse. It was put into service on 29th April 1912. It has a skeletal steel tower, 11.8 metres high, with a white lantern on top. The steel tower and light apparatus were obtained from England. Skeleton structures are normally used for supporting lights on soft or insecure bottoms - such as on sandbanks, coral reefs and shoals. The brick building which was the light keeper's house has a bedroom, a kitchen, a latrine and a storeroom. Rainwater was collected from the roof and diverted into an underground tank as there was no spring or fresh water supply on the island. The lighthouse is now unmanned and automated. Together with Waglan, this lighthouse was declared a historical structure on 29th December 2000.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215580, "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": 357, "title": "RAS-2001", "content_text": "307\n\nand Monuments Office and the Government Marine Department and to everyone mentioned in the text. Without their help this paper would not have been written. Special thanks are also due to Yip Kin-sang Superintendent of Aids to Navigation of the Marine Department. Thanks are also due to many other helpful people including Master Mariners Roger Parry and Alan Lack, Dr James Hayes, Simon Lord, Paul Brown, Phillip Bruce, Louis Thomas and S J Chan. This paper would not be complete without photographs and those published here are indeed rather special. For these, a very sincere thank you to Charles Slater.\n\nNOTES\n\nPart One\n\n1. T. Roger Banister (1932). The Coastwise Lights of China, Shanghai: Inspectorate General of Customs, Statistical Department.\n\n2. Lee Krystek - http://unmuseum.mus.pa.us/pharos.htm\n\n3. Trinity House - http://www.trinityhouse.co.uk/\n\n4. A day in history - http://www.sis.gov.eg/calendar/html/cl171196.htm\n\n5. It was named after James Horsburgh (1762-1836), an eminent hydrographer for the East India Company, author of the book Sailing Directions, which became the most widely used nautical directory of Eastern waters during the first half of the 19th century. He was also a Corresponding Member of the Russian Academy of Sciences. The lighthouse has a cone-shape tower painted with black and white horizontal bands. http://www.lighthouseclothing.com/database/searchdatabase.cfm.\n\n6. It was rebuilt in 1875 in the form of a white conical cast-iron tower with black trim. The 30-foot high tower with lantern constructed of oyster shells had a light visible for 20.5 nautical miles.\n\n7. T.R. Banister concedes that the claim is good only in its literal sense. '...if we except such primitive lights as the old open beacon at north-east promontory, or the ancient native light on Fisher Island in the Pescadores. The Tungsha Lightship, in the Yangtze Estuary, was established in 1855, and the Taitan Light was apparently first shown by the Chinese priests in 1863. But neither of these were exactly light [houses].'", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215597, "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": 374, "title": "RAS-2001", "content_text": "324\n\nJapanese were able to demand the formal opening of Chongqing to steamers, and a clause to this effect was embodied in the Treaty of Shiminoseki. By this treaty, under the favoured nation clause, the Chongqing and the Upper Yangzi became open to the world and Little immediately applied to the then British Minister, Sir Claude Macdonald [of the later Boxer Siege fame], who encouraged Little to proceed and promised energetic support. Little ordered a twin-screw steamer to be built in Shanghai, fifty-five feet long and ten feet beam. It steamed at nine knots, and though he would have preferred a larger and more powerful vessel he had to cut his coat according to his cloth. This was the Leechuen.\n\nHe left Yichang on 15th February 1898 for the 500-mile voyage through the Gorges, ascending some 500 feet during the journey to Chongqing. The story, told by Archibald Little in his Through the Yangtse Gorges,2 describes the most frightening moment when at dusk in the Scissors Gorge, making about six knots they bumped over a sharp rock that cut through the inch planking, broke two hardwood frames and sent water spouting up over the saloon floor. Fortunately they soon spotted a steep patch of sand on to which they ran the boat. Then, overnight, they stuffed cotton, white lead and tallow into the cracks; nailed blankets down with planks all over and by dawn had stopped the leak sufficiently to be able to get under way again. The rock had only newly fallen from the cliff above and had been unknown to the pilot. They reached Chongqing eleven days up from Yichang and the only photograph I have seen of the Leechuen during her epic journey is a very fuzzy snap of high cliffs with the Leechuen amidstream, a not so large speck, her billowing smoke being almost twice her size.3\n\nTwo British gunboats, H.M.S. Woodcock and H.M.S. Woodlark, made the same journey fifteen months later in May 1899, and then, in June, the first merchant steamer, Pioneer, followed them up to Chongqing.\n\nWe now turn to William Mesny. In 1878 and 1879 he travelled across south-west and central China calling on the most powerful and influential officials and gentry, advising them to adopt modern means for developing the riches of the country and bettering their conditions.* Mesny was a Jerseyman who spent most of his life, from first setting foot in China in 1861 until his death in Hankou in 1919 endeavouring to make his fortune. He was never backward in relating how he had the ears of many of the most influential Chinese of the day and although", "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": 215626, "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": 403, "title": "RAS-2001", "content_text": "354\n\nobtained on those occasions, he made a great noise outside, kicked, lost his temper and finally made use of some very nasty words which did not exactly come within the scope of his teaching. This sort of thing occurred several times, and on two or three occasions he passed the night in unpleasant quarters.\n\n'Then he adopted a very unwise plan. He laid a one-sided account of the affair before the military mandarin, and commenced to preach at the people in no unmeasured terms. As his practice was, he continued to stump the town, and soon began to experience a thorn in the flesh during his daily ministrations. He made no attempt to smooth down the growing dislike of the people towards him. The end of it was he was hustled and pelted; made a bolt for it, and reached home in a thoroughly exhausted condition.\n\n'After this he ventured no more among the people, but caused a bamboo scaffolding to be erected in front of his house, about sixteen to eighteen feet high, from which elevated position he continued his preaching. From this comparative place of safety he held forth vehemently against the ungodliness of the people, which soon brought matters to a climax.\n\n'Two or three children happening to die, our reverend missionary was accused of having killed them in some occult manner, for the purpose of stealing their eyes to convert into photographic chemicals. Many Chinese believe that photographic chemicals are made out of deceased children's eyes; if they are not, they say, how could a little water and white powder see to make such correct pictures, especially when they are shut up in the dark in a little black box.\n\n'The natives also complained that the bamboo structure interfered with their fung shui, so down it must come. Our friend rushed to save his property, but was immediately seized by the excited people. Others captured his wife and children; and his furniture and effects, together with the remains of the bamboo, were carried off by numbers of willing hands, only too glad to have found an opportunity of getting rid of him and his belongings. They and all their household gods were quietly deposited on the banks of the broad and rapid Yangtze, with the intimation that, if ever he attempted to show himself in the town again, it would be a dangerous and unwise thing, for he would be summarily", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215631, "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": 408, "title": "RAS-2001", "content_text": "359\n\nunusual downward-hanging flowers with nine pure white petals, and rich red stamens, and also found a large specimen of the quite rare Michelia doltsopa, also with rich white, scented flowers. A Metasequoia glyptostroboides gave us one of many chances to benefit from Maggie's knowledge, and showed again how recent so much of our knowledge is. The tree was spotted in 1941 by a forester in Sichuan who, being unable to identify it sent leaves to Beijing. By extraordinary coincidence, a Japanese palaeobotanist was working on three-million-year-old fossils of the same tree, thought to be long extinct, and in 1946 the connection was made between the two. Like the Ginkgo biloba, therefore, this is a fossil survival - and whereas it is struggling to survive in its remote Sichuan valley, thanks to gardens like this it is actually thriving in Britain, and is now widely available. This was a theme we came across in several gardens: British horticulture feeding plants back to their original countries.\n\nHeligan is now one of the best known gardens in Britain, thanks to the televising of its restoration. Its 80 acres had almost disappeared into jungly luxuriance thanks to some 70 years of neglect, and were only \"re-discovered\" in 1990 thanks to a conversation in the pub at St. Ewe between its new owner John Willis, and one Tim Smit (now Director of the Eden Project). The gardens as we see them now are the design commissioned from Thomas Gray by Henry Hawkins Tremayne in 1780, and the last major planting was done before the First World War. Of the 22 gardeners then, all signed up; two thirds were killed, and none returned. The Tremayne family had six houses, and moved to Crone Manor, leaving Heligan tenanted but the gardens neglected, and the rest, as they say, is history.\n\nWe were taken around Heligan by Colin Howlett, whose familiarity with the project since its inception gave us a wonderful insight into its work. Many of the early plantings still visible are the results of Joseph Hooker's 1848-1850 collecting in Sikkim, which were distributed by himself and by Kew almost immediately on his return: 23 of the rhododendrons at Heligan are Hooker plantings, as is the Crinodendron, and the Magnolia campbellii collected by him is now the largest of the magnolias at 60 feet in height. Thanks to the long neglect of the gardens, however, many of the rhododendrons have hybridised, with the result that Heligan now has the job of identifying and naming many new hybrids; this is also true of its camellias.", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215635, "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": 412, "title": "RAS-2001", "content_text": "363\n\nand still important C. saluensis can be seen, against a building which has since rather ignobly become the ladies' loo).\n\nCaerhays also had, for me, the most unusual side-light on the business of importing oriental plants: in the Castle itself there is a collection of Chinese blue and white porcelain, bought at the behest of Veitch's Nurseries (for whom Ernest Wilson collected plants in China between 1899 and 1905) in order to show its clients the plants painted in their Chinese settings!\n\nWe were guided around Caerhays by the Head Gardener, Jamie Parsons, whose tour was a hugely impressive mix of information about rare plants, and the science and practicality of running a large and important garden. His tour provided the most comprehensive range of oriental trees and shrubs of all the gardens we visited, thanks to the quality of the Caerhays collection, and to the amount of time he gave us despite the demands of his work.\n\nAmongst other things, he is engaged in working on the historic records of the gardens, much helped by a garden diary stretching back over some 100 years, and in identifying the many hybrids found in the garden. He sends away slips of material from rare specimens to a specialist centre in Switzerland for grafting, in order to ensure their survival. He battles with lichen, which will swamp and kill azaleas, rabbits which can ringbark (and kill) a magnolia overnight; with replanting the 150 acres of woodland largely felled by storms and hurricanes in recent years, and with the third biggest pest in gardens' (after rabbits and deer); human beings stealing plant labels.\n\nWe also learned, sadly, that these gardens are finding it increasingly difficult to find people to come and work in them: a recent advertisement by Caerhays produced no candidates at all, despite offering accommodation. When one sees how much (often heavy) work has to be done by ever smaller teams of staff, it is understandable perhaps, but - as we learned - there can be few gardens which are more important to the future of oriental plants, in the West. We wish them well for the future. Perhaps there are RAS members looking for an energetic new career after leaving Hong Kong, helping to maintain this marvellous oriental heritage?\n\n363", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215638, "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": 415, "title": "RAS-2001", "content_text": "367\n\nTEA AND OPIUM:\n\nSOME FURTHER NOTES ON MACARTNEY'S\n\nROLE1\n\nDAVID AKERS-JONES\n\nMacartney's audience with the Emperor Qianlong recorded in the journal which the former wrote actually took place on 14th September 1793 (not on the 30th) at Jehol (Chengde) which is now about five hours journey by 'bus from Beijing. It took the Embassy six days. Macartney himself travelled in a post chaise which he had taken to China especially to ride about in, 'drawn by four little Tartar ponies.' His cavalcade amounted to seventy people of which forty composed the guard. He says that about two hundred porters were required to carry their baggage.\n\nThe great circular yurt where the audience subsequently took place is described in the journal as follows:\n\nThe Emperor's tented pavilion which is circular I should calculate to be about twenty or twenty-five yards in diameter and is supported by a number of pillars, either gilded or damasked according to their disposition....\n\nMacartney then gives a colourful account of the audience.\n\nHe was seated in an open palanquin carried by sixteen bearers attended by numbers of officers bearing flags, standards and umbrellas, and as he passed we paid him our compliments by kneeling on one knee, whilst all the Chinese made their usual prostrations. As soon as he had ascended his throne I came to the entrance of the tent, and, holding in both my hands a large box enriched with diamonds in which was enclosed the King's letter, I walked deliberately up, and ascending the side-steps of the throne, delivered it into the Emperor's own hands, who, having received it, passed it on to the Minister, by whom it was placed on the cushion. He then gave me as the first present from him to his Majesty the ju-eu-jou or giou-giou (a white jade sceptre) as the symbol of peace and prosperity, and expressed his hopes that my Sovereign", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215690, "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": 467, "title": "RAS-2001", "content_text": "420\n\nAlthough there were Red Cross food parcels occasionally, these were much fewer and further between than for POWs in Europe. Some food was passed through the wires by Chinese women—some from the Wanchai bar district—loyal to their menfolk, often at great personal risk to themselves. As with most members of the armed forces during the Second World War, great dependency was placed on cigarettes. In prison camp, they also served as a form of currency. In spite of Spartan living conditions, gambling took place, sometimes for cigarettes or for Red Cross food parcels.\n\nConstant hunger brought out the worst in people. There was unfairness, selfishness, and stealing. Yet there were many staunch characters, and mutual support was vital to see an inmate through. Three or four men bonded together stood a better chance of survival than the loner. There were few suicides, but many just \"gave up the ghost\" and ended it all. We are told there was no evidence of religious conversions as conditions in camp worsened. The number of deaths among British Army Indians is recorded as being higher than for Canadian or British soldiers, partly because conditions in their camp were worse. Pressure was put on Indians to enlist to fight against the British. That so many resisted was a demonstration of strength of character and loyalty to the British cause.\n\nIllnesses such as diphtheria, dysentery, and malaria were ever-present, together with a shortage of medicine and medical facilities. Operations were sometimes carried out without anesthetics. Some inmates' hair turned white overnight, while others lost their sight. One prisoner even set himself up as a \"bone crusher,\" breaking limbs on demand so that fellow prisoners could be given time off from work.\n\nAccustomed to a Western lifestyle, differences in culture exacerbated the situation. European POWs did not enjoy a diet based on rice. Nor did they care for Japanese or Chinese tea without milk and sugar. A number of prisoners believed moxibustion, where pressure points on the body are stimulated not by needles but by burning mugwort, was a form of torture, although the Japanese may not have always administered treatment with the comfort of the patient in mind.\n\nMention is made in the book of a POW, although no name is given, who complained while on parade to the Red Cross that prisoners were", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215803, "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": 102, "title": "RAS-2002", "content_text": "35\n\nheavy losses, the USN stemmed and then turned the tide of Japanese conquest by early 1943.\n\nAfter evicting the Japanese from Guadalcanal, the Allies (mainly the U.S. and Australia) took advantage of this opportunity to move north against other Japanese positions in the Solomon Islands and New Guinea. This was the Southwest Pacific Area.\n\nThe USN, while assisting the Allied drives in the land-dominated Southwest Pacific, continued to wait for a chance to launch its own offensive in the Central Pacific Area, which was dominated by ocean. Such a drive was not opportunistic like the Southwest Pacific drive, but had been envisioned for almost 35 years prior to the war in the form of War Plan Orange (WP Orange).\n\nThe origins of WP Orange could be traced even further back to the last years of the 19th Century. During this time, many Japanese emigrated to the continental U.S. and Hawaii, and incurred the hostility of White Americans. In time, such acts aroused Japan's fury, who considered herself a great power after her defeat of Russia in the Russo-Japanese War of 1904-1905. Alarmed over Japan's growing influence in the Pacific, American war planners began to draft the forerunners of WP Orange in 1907.2\n\nIn brief, WP Orange pitted the U.S. (Blue) against Japan (Orange). Orange planners expected the U.S. to lose the Philippines early in the war (which was what happened). The USN would steam all the way across the Pacific to recapture the Philippines, defeat the IJN in a decisive battle, and lay siege to Japan, eventually forcing her surrender.3 As for China (and Hong Kong), Orange planners had cautioned against trying to establish an American presence there. The Japanese were expected to have firmly planted themselves in and around China by the start of the war, and it was advisable for the U.S. to not undertake a campaign on the mainland.4\n\nThe reality in 1943, however, was that there were other participants in the war, like Britain and China. Both had interests on the Asian mainland, and they could not be ignored. A common interest was Hong Kong, which both China and Britain wanted to recover after the war. At the start of the war, Hong Kong was a British responsibility, but", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215877, "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": 176, "title": "RAS-2002", "content_text": "Aerial Photograph No. 4037 of 11 November 1945\n\nAerial Photograph No. 0286 F63/58A/RAF/775 of 1959\n\n(earliest aerial photos, black and white)\n\nAerial photos taken by Hunting Surveys Ltd.:\n\nAerial Photograph No. 5244 (2700 feet) taken on 25 January 1963\n\nAerial Photograph No. 4037 of 11 November 1945\n\nAerial Photograph No. 0286 F63/58A/RAF/775 of 1959\n\n(earliest aerial photos, black and white)\n\nAerial photos taken by Hunting Surveys Ltd.:\n\nAerial Photograph No. 5244 (2700 feet) taken on 25 January 1963\n\nPage 109", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215909, "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": 208, "title": "RAS-2002", "content_text": "142\n\nhave to admit I can hardly understand Waters' Cantonese most of the time. His tones are not perfect and for myself I have difficulty understanding second language Cantonese speakers. I'm sure that Waters is more fluent and accurate than I am,\n\n\"It was difficult [to learn Cantonese] as an older person. If you learn it as a child, it's easy...I still know my tones are not good by any means. As a rule, I can get away with what I want to say because of the\n\ncontext.\"\n\n171\n\nWaters reads, but does not write Chinese characters very well. As we talk about learning the characters, Waters jumps up from his recliner and stands with legs apart to mimic the character for the word person (yan), then outstretches his arm for the word big (tai), and adds another mark in the middle for the word sky or heaven (tien). He is fascinated with the way Chinese characters are built.\n\nIn an article on Chinese and Western humour, Waters wrote: \"How can you expect the Chinese who cannot, usually, stand the smell of cheese, be able to understand the complex English. But you can argue too, how can the British, who cannot enjoy a succulent chicken's foot for breakfast, understand the Chinese?\"\n\nIt's true that not everyone can appreciate a chicken's foot. I played the role of a typical overseas Chinese or juck sing, for many years.\n\nI had been too squeamish and maybe snobbish, to have anything to do with chicken feet. Only recently have I tasted them, and honestly, really enjoyed the clear white variety, with garlic dip.\n\nThe Hong Kong Branch of the RAS has published 38 volumes of its journal, which focuses on local customs, culture and history. Volume 38, a special Millennium and 40th Anniversary Edition entitled “T'ai Sui, The God of Time,\" came out in December 2000. The 39th is expected out mid-year while the 40th is due by the end of the year.\n\n\"If someone wants information about a temple in Kwun Tong or a temple in Tuen Mun, as a rule, you can find something about it in our journals. They are quite unique in their own way and there's nothing really quite like them,\" said Waters.", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215911, "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": 210, "title": "RAS-2002", "content_text": "144\n\n\"My car is white so wave at me when you see me, I'll be there in seven minutes,\" said Hase as he gave me directions to wait at the McDonald's in Tai Wo KCR station for our interview. It has taken me almost an hour to get here. I'm in the New Territories.\n\nHe is dressed in a loosely fitting top with colourful embroidery around the edges, and his hair is shorter and seems to have gone a bit lighter than when I last saw him a few months ago. He is friendly and I'm feeling relaxed despite having been a bit nervous in anticipation of our meeting. I fear my questions will not be good enough, or intelligent enough for him.\n\nHase's home is just as I had imagined it: east meets west, and serene. I am served English tea in a Chinese mug and we are using bronze coasters with Chinese characters on them.\n\nWhen I go back to Toronto, my friends often say I sound a bit British, and sometimes they say they don't know what I sound like. But Hase's English accent hasn't been corrupted by his learning Cantonese.\n\n\"Cantonese is difficult because of two things. The first is, it's not written,\" said Hase. \"Now if you're learning Mandarin, you can learn to read it and learn to speak it and the two help each other...The second problem is the tonal structure, which is very complicated, infinitely more complicated than it is in Mandarin and that's very difficult for foreigners...\"\n\n\"So, when I'm speaking Cantonese, my tones are not bad but if I get angry, if I lose my temper, then my tones start to change.\"\n\nHard to believe that Hase arrived in the colony not knowing a word of the language. The government wasn't looking for people who knew the language, just for people who wanted a job.\n\nHase was born in the United Kingdom and got his Ph.D. from Cambridge in an aspect of 7th Century English History. Hase was unable to get a job teaching and opted for a job with the government as an Administrative Officer with his first posting as Administrative Assistant in the Urban Services Department. He arrived in the territory in 1972\n\nPage 210\n\nPage 211", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215995, "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": 294, "title": "RAS-2002", "content_text": "228\n\nany rate habitually did not, and those who did, is one of the most significant within the literate realm, perhaps as important as the distinction between those who did and did not have full access to the literary tradition.\n\nThe fact that Ch'a later had others write down what he dictated about his experiences suggests that he was one of these people in the middle: able to read, but not yet able to write well. See the further discussion in David Johnson's article, \"Communication, Class, and Consciousness in Late Imperial China”, in Popular Culture in Late Imperial China, pp. 34-72, here p. 38.\n\n30. EMMC/MM 20 (October 1856), p. 215.\n\n31. EMMC/MM 20 (October 1856), p. 215.\n\n32. This story is part of the collection of vignettes in a typed manuscript entitled Reminiscences (pp. 15-18, quotation from p. 15) held in the Bodleian Library (Ms. Eng. misc. c. 812). Many of these stories show signs of an aging man not remembering particular details of dates and places, but there appears to be no good reason to doubt the authenticity of this encounter between Legge and Ch'ëa itself. It appears nowhere else in Legge's writings, and serves as one of the basic texts for Helen Edith Legge's typescript, \"Che'a Kin-Kwang.”\n\n33. Rambo refers to this as a further motif in conversion initially identified by John Lofland and Rodney Stark. It involves the \"direct, personal experience of being loved, nurtured, and affirmed by a group and its leaders\" (Rambo, Understanding Religious Conversion, p. 15).\n\n34. For a helpful summary of Mary Isabella Legge's life see the section related to \"Mary Isabella Morison\" in Wong Man-kong, \"Hidden in History: London Missionary Society Missionary Wives in Nineteenth Century China (1807-1877)”, in Lí Hànjī, ed., Dú shĩ cúngão (Reading History: Extant Documents) (Hong Kong: Xuéfeng wénhuà Co., 1998), esp. pages 156-160.\n\n35. The timing of Ch'ea's leaving his post at the Poklo temple was not certain in an earlier letter, but Ch'ea himself dictates this fact in a letter translated into English for overseas readers. See EMMC/MM (September 1857), p.207. The following descriptions come from this and another translated statement (pp. 207-209) prepared by another convert led back to Hong Kong by Ch'ea, as will be described below.\n\n36. This is the intent of the seventh of the sixteen edicts, translated by Legge as \"Discountenance and put away strange principles, in order to exalt the correct doctrine” (chủ viduàn vì chống zhèng xuê). Among the “strange principles” regarded as unacceptable were Buddhist and Daoist extremities, rebellious groups like the secret societies of the White Lotus, and the Catholic religion. Legge makes clear that the condemnation of Catholicism \"must be understood simply of Christianity\" as a whole. See James Legge, \"Imperial Confucianism\" (Lecture II), China Review, 6:4 (October 1877), pp. 232-235.\n\n37. In a similar way Hong Xiùquán was seen as \"mad\" by his family and neighbours, but had experienced a physical breakdown after repeated failures in the civil examinations during the time he began having visions. The experience of Ch'ea on this score is quite different, in that he apparently maintained a relative engagement with his local lifeworld until he returned from Hong Kong in the summer of 1856. Compare Hamberg's account taken down from Hong Réngan's", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216025, "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": 324, "title": "RAS-2002", "content_text": "258\n\nShanghai did not possess, and were undoubtedly conducive to health by promoting exercise. In winter the climate is bracing and healthy though fever and dysentery were to be dreaded in summer'.\n\nThere are a number of highlights for foreign visitors beginning, perhaps, with the former foreign concession, though nowadays more than seventy years on, it is difficult to discern. Outside the Chinese old city with its modern main roads, cobbled side streets and a stone pagoda said to be 13th century Yuan dynasty, though its present condition suggests that it has either been well restored or completely remade within the last century, there are the fourth century Jin Shan temple and pagoda; the Grand Canal; the former British Consulate; the home of Pearl Buck, as well as the sites of the storming of the town by a British brigade on 21st July 1842 during the First China War [commonly referred to as the Opium War]. There are also the remains of the lengthy trench dug by the Taiping rebels to protect the city from recapture by Imperial forces as well as the ruins left after the destruction of the city by the Taipings during the 1850s. And for those who have read a little Chinese literature or attended Chinese opera the widely-known tale of the White Snake Lady is also part of the story of the Jin Shan temple.\n\nBefore waxing too lyrically about its glories let us remember that Zhenjiang is the vinegar capital of China, with, if the wind is in the wrong direction, an evocative sour tang forewarning approaching visitors long before they are anywhere near to the city. The majority of Chinese when confronted with the name of the city almost to a man voice the single word 'vinegar' or to the connoisseur 'brown rice vinegar'.\n\nZhenjiang was a treaty port with a foreign concession for sixty-eight years, from the signing of the Treaty of Tientsin in 1860 until 1928, one of the minor footholds foreigners had obtained from China in one of the 'unequal treaties' and the base for numerous foreign interests. There were great hopes for the place and Sir Robert Hart, the Inspector-General of the Chinese Imperial Maritime Customs, even anticipated that eventually it would eclipse Shanghai as a commercial centre. Despite numerous westerners passing through the place down the years only a few spent full tours of duty there. Many of the temporary visitors were the lesser employees of major western companies such as BAT and Butterfield and Swire, whose regular tours to the many small", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216034, "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": 333, "title": "RAS-2002", "content_text": "267\n\nThe force despatched up the Yangzi in 1629 by Koxinga's father was led by Zheng Huigui, Koxinga's uncle. It arrived off Zhenjiang just as the Manchu army was crossing over to Jin Shan [Golden Island], causing the Manchus to pause, change their plans and move further upstream for their crossing. However, the Manchus, having taken Nanjing, upstream, they floated downstream on rafts and after coming under fire from Zheng's force, still went on to capture Zhenjiang. Zheng fled downstream and back down the coast to Fujian. It was just at that moment that Koxinga's father deserted to the Manchu side. With most of Fujian province within his power Zheng, despite his submission to the alien Manchus, welcomed the Ming emperor who was fleeing ahead of the southward advance of the Manchus as a means of augmenting his power. Despite his protestations of loyalty he failed to aid the emperor's restorationist cause by the simple expedient of inactivity.\n\nOur next episode begins fifteen years after the execution of Koxinga's father in Beijing where he had been held hostage, with Koxinga himself vigorously opposing the Manchus. In 1659, Koxinga hearing that the Manchu forces were preoccupied in Yunnan province sailed to the mouth of the Yangzi where he remained whilst a portion of his fleet commanded by Zhang Huangyan, sailed up the Great River, captured Zhenjiang before sailing on to Wuhu, far upstream beyond Nanjing. Koxinga, himself, landed on Congming island near the mouth of the Great River and having marched across country, he entered the old Ming capital of Nanjing in triumph, where he proclaimed the restoration of the Ming. However, he was promptly besieged in Nanjing for four long months before surrendering the city and being able to escape. The failure of the second raid up the Yangzi led the Manchus to install large garrisons within the major walled cities down the Yangzi, Zhenjiang being but one. In each city a special quarter was set aside for the Manchu garrison, members of which were forbidden to have too much intercourse with the native Chinese and quite categorically were forbidden to marry them. The Manchus at first were merely feared but as the years passed so they grew to be heartily disliked. And in their later years they were despised. There was a remnant of the Manchus still in Zhenjiang in the 1920s, whose poverty was a burden on local charities and the authorities and whose extensive burial grounds down the centuries of both the Manchu White and Yellow Banners were still standing in the city's south-west suburbs. It was claimed that Zhenjiang reflected typical Jiangbei culture with a dash of Peking from the", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216043, "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": 342, "title": "RAS-2002", "content_text": "276\n\nThe fight between Lady White Snake and the monk Fa Hai leading to the flooding of Jin Shan\n\nA popular and well-known opera, Bai She Chuan, tells of Lady White Snake's fall from grace and of her eternal imprisonment under a pagoda. It begins with a small white snake which, having been both virtuous and devout for many thousands of years, became immortal and could change at will into the form of a beautiful young maiden. As a snake she had been saved from death by a compassionate man and would have to repay the debt at a future date. She discovered that the man, in his latest incarnation, was a young scholar, Xu Xian, living in Hangzhou and after recruiting as her maid a small blue snake who too could change into a young woman, she returned to Earth having been warned by the Xi Wangmu, the Goddess of the Western Heaven, not to abuse her magical powers.\n\nShe met the young scholar and they promptly fell in love. She explained that she was the daughter of a deceased army officer and lived in some style in a large house, produced by her magic, on the lakeside at Hangzhou. They were soon married and set up a herbalist store in which all three helped prepare and sell the medicines. White Snake enabled her husband's recipes gain widespread fame by the addition of a small addition of a magical powder and their fortunes were made. However, Xu began to be suspicious of the personality and origins of his wife and went to consult his old teacher, the Abbot Fa Hai at his monastery, Jin Shan Si, on the island in the Yangzi and sought his advice. The Abbot too was suspicious and gave Xu a potion to add to his wife's drink which would change any non-human back into its true self. To his horror his wife was revealed in her herpetological form and he, petrified, dropped dead with fright.\n\nThe power of the potion soon wore off and when White Snake found that her beloved husband was dead she went off to the Western Heaven to obtain herbs of resuscitation. Her husband, now recovered, was unable to get over his experience and lived a life of nervous apprehension. He returned to his teacher and explained what had happened. The Abbot explained that he too feared for Xu as both his wife and her maid must be transformed snakes who could do him great harm. Xu remained in the monastery in hiding. His anxious wife set out to find him and was met by the Abbot who ordered her away.\n\nShe", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216044, "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": 343, "title": "RAS-2002", "content_text": "277\n\npleaded with him and explained that she was a good person and truly loved her husband. She added that she was due to bear his child in the not too distant future. The Abbot, who is the villain of the tale, would have none of it and White Snake at her wits end called on her allies, the fish and crustaceans of the Great River to her aid. The violent and prolonged rainstorm flooded the entire area around Jin Shan island in an attempt to free her husband and as the waters rose White Snake again pleaded with the Abbot offering to call off the dangerous river waters. He refused to listen, used his own cloak to quell the waters and even tried to catch her in his magical urn to incarcerate her but to no avail as she was protected by Wen Chang, the God of Literature, as her future son was destined to achieve the status of Zhuang Yuan, the First Scholar in the whole country. The Abbot immediately knew that he was no longer able to catch or destroy White Snake but would be able to do so once she had borne the child.\n\nThe Abbot gave Xu his magical urn and explained that once the son had been born he was to capture her in it and she would then be incarcerated forever. Xu returned home and after tearful explanations from both husband and wife they were reconciled, though once the child was born Xu threw the urn at his wife. Having been captured by the magic urn she turned back into her original form. Almost immediately the Abbot materialised and took the urn with its prisoner and placed it under the Thunder Peak Pagoda on the shores of Hangzhou's lake. Xu bitterly repented betraying his wife and sought obscurity as a solitary Buddhist monk far away.\n\nThe son grew into a handsome and talented youth and only when he had become the long forecast First Scholar, a Zhuang Yuan, was he told the sad tale of his ill-fated father and mother. At an auspicious time on an auspicious day he prepared an elaborate sacrificial ceremony in memory of his mother and there, before the Thunder Peak Pagoda he knelt in prayer. His mother, freed for a very short period as a gesture by the local guardian deity, appeared dressed in white. She approached her son and full of tears explained her love for his father and the sad ending, and especially the dreadful punishment she was suffering for having caused the deaths of so many innocent people in and around Zhenjiang by ordering the land to be flooded. She was escorted back to the Pagoda to continue her agony - for all eternity.", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216046, "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": 345, "title": "RAS-2002", "content_text": "279\n\nfrom\n\nsince. Legends claim it to be either a Buddhist pagoda dredged up the bed of the Yangzi Song dynasty from about 1000 AD or a memorial shrine to a Song dynasty prefect of about 1090.\n\nA stone Stupa or dagoba [containing Buddhist relics] is situated on a stone platform supported by four pillars over a busy street in front of the Guan Yin Cave to the north of Yuntai Hill to the west of Zhenjiang. In years gone by people heading for the small ferry across the Yangzi had to pass under it and gained confidence for their chancy ferry crossing from the protective power emanating from the relics. It is said to have been built during the Yuan dynasty during the 13th century.\n\nDaily life of foreigners in this insignificant Treaty port\n\nDuring the heady days of westerners within the Yangzi basin the steady stream of river steamers sailing the river under the protection of foreign flags and the twin fleets of protective river gun boats of the RN and USN, trade flourished and even an early form of tourism existed. Zhenjiang was famous for silk piece-goods, silk cord tassels for official hats, medicated wine called White Flower Wine, Baihua Jiu, aromatic plants, and fine sturgeon. However, for the foreign residents the greatest bane was the boredom. Although there was the Club where cards, drink and perhaps a few books and newspapers helped while away the long evenings, the ennui of the same faces, the same voices and the same topics of conversation was sufficient to bring some to the verge of suicide and some over it.\n\nLife was fairly constrained. There were only two provision stores to serve the foreign community during the first decades of the 20th century, Foo Chong and Chong Hsin. And according to L.C. Arlington Zhenjiang Concession, despite its very limited numbers, boasted its own aristocracy, with the Consul and the Commissioner of Customs as joint Sovereign Lords. The port, he added, was full of individuality, and social life; and the clubs - that for the Upper Circles [Zhenjiang Club] and that for the Lower Strata [Customs Club] - combined to produce constant gossip and occasional friction.20 There were a number of peculiar characters but none more peculiar than an American missionary who had been divorced by his wife owing, it was said, to his peculiar ways. He professed to carry out the teaching of St. Paul by consorting with the coolies in the native city, and providing them with\n\nPage 345\n\nPage 346", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216051, "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": 350, "title": "RAS-2002", "content_text": "284\n\nopposite extremity of the foreign settlement. Some years passed before the site was occupied. On 5th February, 1889, the Consulate building was burnt in a riot together with several neighbouring houses. The final Consulate of a main building and four houses was erected on the same site in 1890. Built predominantly of red brick with white and grey bricks forming the decoration, it had double windows to keep the rooms warm during the bitter winters and a royal reign tablet on the rear wall. This white oval plaque bearing the enjoined letters VR is still in place a century or so later.\n\nAll the British consuls serving in Zhenjiang from its opening in 1860 found time hanging heavily and a number became medically unfit within a short time of taking up their posts. Adkins, the Consul writing to his father in December 1861 wrote in passing that 'the office of Consul at a thriving port is no sinecure I can tell you. He is judge, bishop, police magistrate, coroner etc. etc etc.' As is usual his own countrymen give him the least possible support and abuse him like a pickpocket.' It was also soon realized just how unimportant Zhenjiang had become to foreigners and by 1867 it was decided to post a junior consul to the port under the aegis of the senior consul at Shanghai. However, ten years later the number of British residents had increased sufficiently to warrant a return to the consular post being restored to its former independent status. It was by no means a comfortable place to live though PD Coates wrote that all in all Zhenjiang would have been a pleasant enough post had the [foreign] community been more congenial.24 One incident in the history of the consulate in Zhenjiang related by Coates, tells how in 1879 the Chairman and Treasurer of the Zhenjiang Concession Council, Bean, a British merchant who held several of the nineteen concession leases, physically assaulted H. J. Allen, the British consul, in the Club when the latter as Consul had asked to examine the Council's books before approving its accounts. Duff, another merchant, was the Secretary to the Council. Coates describes the constant and major friction between Bean and Duff, Bean and the Consul, and between other foreign residents of the Concession and this was reiterated by William Mesny as we shall soon see. Oxenham, a subsequent Consul in 1886, described Bean as a coarse, cantankerous, uneducated man of low tastes and malignant disposition who had insulted practically every Consul and Customs commissioner serving at the port.\n\nAdkins described in one of his letters to his father how English", "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": 216059, "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": 358, "title": "RAS-2002", "content_text": "292\n\nwas buried there beside his first wife in the Zhenjiang cemetery when he died in Changsha a mere two months later. By the late forties, the cemetery had disappeared beneath industrial buildings.\n\nThere was quite a scandal about the Methodist chapel in about 1907 when, during an evening service, the whole congregation started to wriggle and scratch themselves. Many left hurriedly, and the preacher was almost alone when the service ended. It was then discovered that the Chinese caretaker had turned the place into a paying doss-house for coolies and beggars, and every pew was crawling with bedbugs and lice.\n\nMesny's Involvement with Zhenjiang 1863/5\n\nNow to an entirely different slant on activities within Zhenjiang. William Mesny was a Jerseyman who ran away from home in 1854 at the age of 12 and arrived in China in 1860. His autobiographical writings describe scenes from his diverse and exciting career in China from his earliest days as a lowly gaoler in Hong Kong, through his sailing days as a master on a small Yangzi trader, his time as an Imperial Customs Tide-waiter in Hankou, to the peak of his career serving with the Chinese Sichuan Provincial Green Standard army, ending up as a brevet Lieutenant-General. From there on, he was a self-appointed adviser to senior Chinese officials, travelling far and wide throughout China, and ending his days as an impoverished 'poor white' first in Shanghai and towards the end in Hankou, where he died in 1919. Although he had little to do with Zhenjiang itself during his time on the Yangzi, he was involved with others who had.29\n\nMesny, writing about his time on the Yangzi, first as a youth commanding a lorcha and then as a Customs Officer with the Chinese Imperial Customs, explained that on his first trip up the River, the comparatively short journey on from Zhenjiang to Nanjing took five hours with a call at Shi'er Wei, an important salt town on the northern bank of the river. An hour and a half before reaching Nanjing, ships would pass the Third Fort guarding the narrow defile under Guanyin Shan. It was there that in April 1862, Mesny was wounded and captured by a fleet of Imperial gunboats whose role it was to stop supplies of all kinds reaching the Taiping rebels. Mesny was sailing for Hankou from Shanghai with a full legal cargo, but to the Imperial gunboats, the 'Imps' as they were referred to by westerners, all vessels were fair game. Mesny", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216098, "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": 397, "title": "RAS-2002", "content_text": "331\n\nTram with an open-neck shirt and an off-white, wet-wash Saigon-linen suit. He had a necktie in his pocket to put on for meetings. He carried a Hong Kong (rattan) basket: no briefcase for him. One thing you did not do, in those days, was to mention the expiry of the lease and the hand back of the Territory to China in 1997, I did once, at a reception, and regretted it. You could hear a pin drop. It really was a 'borrowed place on borrowed time.'\n\nWhen I arrived conscription was still in force and every able-bodied British subject had to serve. If you were young, in your twenties, you usually joined the Regiment (the Volunteers). People like me, in my thirties, served in the Special Constabulary (in 1959 it became the Auxiliary Police). Those over 40 were drafted into Essential Services, such as air-raid warden duties. New recruits such as me, in the police European contingent, did three months basic training and 10 days at camp every year. At the latter the European contingent was grouped with the Portuguese and Eurasian contingent. There was a separate camp for Chinese. This was said to be largely for language reasons. Of course we all turned out during the five days of the 1956 riots. These were sparked when a junior civil servant pulled down a Nationalist flag, on the \"Double Tenth\" (10 October), from a Shek Kip Mei resettlement block in north Kowloon. The riots were very much Communists against Nationalists. Later, triads stepped in and took advantage of the situation.\n\nRoutinely, we Special Constables went on street patrol a couple of nights a month and raided opium dens and brothels. One of the interesting places we enjoyed going to was Circular Path, to the south of Queen's Road Central. With urban renewal this path has now disappeared. It contained, among other accommodation, a number of back-street workshops where reputedly stolen jade items and the like were \"re-worked.\"\n\n**\n\nI remember being on police patrol in Central, in April 1956, when we received news that the twice knighted, grand old man, Sir Robert Ho Tung, had passed away. He was 93, although for much of his life he did not enjoy good health. A Eurasian, he had \"gone the Chinese way.\" With his fabulous wealth he lived the life of a Chinese gentleman. It is sometimes said, 'All rivers which run into the China Sea turn salty.' In other words, all ethnic groups living in China get assimilated sooner or later.", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216112, "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": 411, "title": "RAS-2002", "content_text": "345\n\nNOTES AND QUERIES\n\nFROM THE BELGIAN JOURNAL AVIATION, VOLUME 2, NUMBER 14, MARCH 1946\n\n©TRANSLATION BY PAUL BOLDING\n\nGliding: How Louis de San beat the Asian duration and altitude records in Chungking, China, in 1940\n\nIn 1939, Louis de San set off for China to serve as a diplomat. A keen glider pilot, he was eager to taste the eastern thermal currents. When he set off in a Chinese glider, towed by a military plane, it was to be for a flight of more than four hours and set an Asian record. After the attack on Pearl Harbor, he managed to flee Hong Kong as the bombs fell, and to reach South Africa. There he joined the RAF and passed his examinations as an aeroplane pilot. Lieutenant de San then went to Congo, where he was based until the end of hostilities and undertook various missions and operations in Oxford and SV4 planes. This is his account of how he set the record in China:\n\nIt was 1940. For a year I had been in Chungking, wartime capital of the Chinese government. There was bombing day and night, crushing heat of more than 40 degrees, tension, loneliness... There were few distractions: one was being a spectator in the virtually hopeless struggle of the Chinese people, at war for two years. I travelled the country and spent hours watching the clouds, birds, weather conditions; I rapidly concluded that the good thermals had to be as numerous as fish in the Yangtse.\n\nI knew every corner of the area around Chungking. The town was a kind of peninsula, surrounded by two mighty rivers, the Yangtse and the Kialing. Thousands of dark roofs, large areas flattened by Japanese bombing, the immediate contrast of great expanses of water, and over it all leaden skies, more oppressive than the strongest sun in Coquilhatville1 or Lake Leopold II in Congo.\n\nWhere great gliding birds untiringly traced their spirals higher, there had to be powerful thermal currents. Above the town, above the white sandbanks emerging from the river, one saw from morning to", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216198, "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": 497, "title": "RAS-2002", "content_text": "431\n\nTHE WRESTLING PRINCES\n\nKEITH STEVENS\n\nDown the years I have visited many, many Chinese temples in my search for images of the deities and their legends. One near the coastal town of Muar in western Malaysia contained a pair of deities well known to me standing on the altar table before and below the main altar. The image consisted of a pair of conjoined deities - the Taibao Sheren, a Fujian local popular religion Daoist cult, involving a pair of youths, princes, so the story goes, who in image form are depicted standing together, legs apart, holding on to each other either with one arm around the other's shoulders or clutching a part of the other's anatomy, such as the knee, as if wrestling. In this instance the Taibao possibly means The Great Guardian, an old dynastic title for one of the most senior of the Chinese imperial advisers rather than the Great Protector which is the literal meaning. Sheren was a quasi-official title for \"independent kinsmen” in other words \"hangers on.”\n\nIndividually the two youths bear the names of Kang and Ruan though they were identified in two temples in southern Malaysia simply, one the Sheren as the Civil Protector, Wenbao and the other, the Taibao as the Military Protector, Wubao. They are worshipped for general good fortune and have only been identified in small Chinese temples within Fujian communities in Singapore, Malaysia, southern Thailand and in two or three temples in Taipei and Kaohsiung counties in Taiwan. In this rural temple near Muar Kesang the main deity on the altar is a seated matron known as Liu Jia Zhenren.\n\nFor Yuan Jian Zhenren, not seen anywhere else and said to be the mother of the two youths. Before and below her image are two sets of the youths, portraying them as wrestlers with leather shin-guards and wrist strengtheners, with one of the pair grasping the other firmly by the leg.\n\nThe two are believed by some to have been Indian princes brought to Fujian more than a thousand years ago and little more, apart from their surnames, would appear to be known at any of the temples in which these images have been seen. However, in one temple in Taiwan they were said to be the sons of a wealthy man. One son had shown great aptitude and had been sent to study in the capital, and was white\n\nJ", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216199, "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": 498, "title": "RAS-2002", "content_text": "432\n\nskinned, whilst the other had been put to work supervising the father's labourers in the fields and whose skin had been burned black. The elder was said to be depicted at thirteen years of age whilst the second was two years younger. Ruan, the younger prince, is portrayed with a fierce expression whilst the elder has a gentler look despite not having any eyebrows. Both tend to be depicted with white [pink] or black skin, and are barefoot. Both are dressed simply, in trousers and a small apron. They wear golden bracelets on their forearms and their head-dress consists of a gilded crown from which protrude long peacock's feathers. A tiny matshed seaside shrine at Port Dickson, also on the west coast of Malaysia, contains a small composite image of the youths, most certainly wrestling, one grasping the other by his queue and an arm.\n\nIn a temple in Singapore the keeper was adamant that the two youths only spoke Hindi and that many of the devotees in his temple praying before them were Singaporean Indians who regularly consulted the Hokkien [Fujian] spirit medium in the temple. In every day life the medium only spoke Hokkien and therefore had to work through a spirit interpreter. The Indian devotees, he added, could only understand their mother tongue, Tamil, one of the Dravidian languages of southern India and who seemed to be able to converse with the deities through the medium without any trouble 'as the medium in his trance spoke Tamil'.\n\nIn one temple in Fujian recently a local Chinese explained that they were homosexuals presumably a guess inspired by their pose. However, you can imagine our reaction when in a village temple in Kaohsiung county in southern Taiwan we saw what appeared to be the standard image of the pair, swathed as usual in silken robes donated by devotees, being “undressed\" by the leering temple custodian to reveal that the dark skinned youth was holding the white skinned by the forearm and his queue whilst the white skinned youth had one arm around the shoulder of the black skinned one, but was holding the black skinned youth's penis with the other hand. The custodian fell about when he saw how disconcerted we were. The village elders left their card playing on the temple veranda to join in the general laughter which encouraged village children to rush in to see what was happening. They were chased out but not before several had managed to see the image and were unable to get out fast enough to tell the others what they had seen. The custodian explained that someone had ordered the image to be carved this way some years ago, possibly as a joke, and very few devotees", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216203, "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": 502, "title": "RAS-2002", "content_text": "436\n\nAfter a good Chinese lunch at the Lai Yue Mun Restaurant in Xin Hui we took a taxi (RMB250) through the County city of Tai Shan and past some interesting old Chinese villages, including Yeung Do. We arrived at the Guang Hai Bay port of Shen Ju in good time to catch the 4:00 pm public ferry to Shang Chuan Island. The timetable shows ferries leave daily at 9:30 am, 11 am, 2 pm, and at 4 pm, for the crossing that took us just over an hour. They are scheduled for the Shang Chuan to Shen Ju crossing at 7:30 am, 9:30 am, 12:00 and 2:00 pm. A group could otherwise hire a speedboat.\n\nWe were told that the island had been closed to visitors until 1983 and that there was still a sizeable PLA naval base there. As we entered the fishing harbour at the NW side of the island we passed some naval vessels and fishing boats. We also had our first view of the St Francis Xavier Church on the hillside. There were several modern large tourist hotels in the Fei Sha Tan Tourist Resort at the eastern side of the island. We took a public minibus from the port to the Resort. Probably the best of the hotels was the Biyun Tian Hotel (Eastern Harbour View Hotel), though we chose a smaller one. Both faced the beach, with a pleasant esplanade packed with plenty of hawkers in the evening. The choice of restaurants was uninspiring. In the morning we hired a minibus with driver for a half day (RMB150) to show us around the island. He took us to the fishing village, purpose-built in 1992, and over the Cheung Po Chai pirate pass with the Twin Treasure Rocks. He also took us to a grotesque Laughing Buddha cave with little figurines representing the Journey to the West.\n\nSuch were the delights the driver thought we should enjoy, but for us the highlight was the visit to the Church of St Francis Xavier at the NW side of the Island. The church was a simple white tiled building with a plaque above the porch dating the church at 1869. There was reported to have been a church at the spot since 1700 with various restorations from 1813 to 1932. The caretaker unlocked the church for us. There are several rows of pews facing a large wooden cross. On the altar stands a statue of a bearded priest in front of which is a statue of the Virgin Mary. Religious paintings were hanging on the walls. In the centre of the church lay a stone sarcophagus with some Chinese inscriptions.\n\nOutside, a modernist sculpture had been erected by the Yamaguchi", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216205, "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": 504, "title": "RAS-2002", "content_text": "438\n\nto the spot where he died, by some French missionaries in the 19th Century. Father Kane referred me to Father Antonio Tam in the Macau Jesuit Residence who, despite being elderly, still travelled regularly to St Johns, and was leading a Taiwanese group there the following month. He recommended the services of the Religious Affairs Bureau rather than China Travel to organize our trip, so that we would gain a better insight into the history of Christianity in the area. This proved more difficult than it sounded, but China Travel came to the rescue with a reasonable-sounding itinerary.\n\nOur trip eventually took place in the first weekend of November 2002. China Travel suggested a suitable package tour for five adventurers - Patricia Bierregard, Anna and Michal Niewiadomski, Jenny Wu and myself, Chris Bailey - members of the HK Branch of the RAS. We had planned a varied itinerary including St Francis' Church on the island, Flying Sand beach, Big Buddha and Nine Dragon's cave - with the firm CTS instruction: No missioning! We caught the 8:30 am ferry to Gong Yi from the China Hong Kong Terminal. The sea journey was quite rough until we reached Macau, where a right turn along a Pearl River tributary took us back through time for a pleasant 3 hours viewing village life along the river banks (having upgraded ourselves to the upstairs first-class cabin). The rice-fields at harvest time were particularly splendid and the hamlets looked inviting, with interesting watch towers.\n\nWe disembarked at around 1 pm at the small port of Gong Yi and were met by Roger, our excellent CTS guide who escorted us to the town of Tai Shan for an elaborate lunch. We caught the 4 pm boat for another rough trip across the muddy waters, but in less than an hour were rewarded with the splendid sight of our goal - a white church on the hillside - as we arrived at the island, dominated by a large PLA base. Roger could not tell us how many military personnel were stationed at the base and we glimpsed only a few blue and white uniformed sailors walking along the streets.\n\nThe day's end was approaching and Roger speedily herded us into another vehicle for the short drive to the church, and the resident caretaker opened the gates - we finally climbed the stairs to the recently redecorated church and entered its large wooden doors. The interior was well-kept and featured a large central \"tomb\" with paintings along", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216231, "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": 530, "title": "RAS-2002", "content_text": "464\n\nyou would laugh when I told you the name of the ch'uu.\n\n'Dang me if it isn't a great big white whale\n\ngot into our river; that sure makes a tale !'\n\n&\n\nPeter was happy once we'd been inside\n\nthe Trashigang dzong with its floorboards so wide.\n\nBut as for the rest of the travelling herd,\n\nour Peter was clear - he just gave them the bird.\n\nNo, that's not quite fair; he's Hon. Sec. of the RAS,\n\nand has to make sure that good things come to pass.\n\nIn the matter of birthdays, a party to make,\n\nthere's never a doubt that our Pete takes the cake!\n\nMarlene came a cropper on the road from Pele La;\n\nfell down on the black ice - nearly got hit by a car.\n\nBut she came up smiling - Marlene's never sad for long.\n\nShe was right as rain next morning when we visited a dzong.\n\nAnd finally, Kevin and Sarah and Rocky,\n\nmy time's nearly up - you should count yourselves lucky.", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216257, "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": 16, "title": "RAS-2003", "content_text": "Gillian Bickley, Ph.D., is an English writer, teacher, and speaker, who has lived in Hong Kong for over thirty years, teaching at the University of Hong Kong and the Hong Kong Baptist University. She taught previously at Universities in Nigeria and New Zealand, and has lectured throughout Britain, the USA and Asia (gbickley@hkbu.edu.hk).\n\nSidney C. H. Cheung, is Associate Professor, Department of Anthropology, The Chinese University of Hong Kong. His research interests include visual anthropology, heritage and tourism, indigenous people, food and identity. His published books include On the South China Track: Perspectives on Anthropological Research and Teaching (Hong Kong Institute of Asia-Pacific Studies, 1998), Tourism, Anthropology, and China (White Lotus, 2001), and The Globalization of Chinese Food (Curzon Press and University of Hawaii Press, 2002) (sidneycheung@cuhk.edu.hk).\n\nEric N. Danielson, studied modern Chinese history under the guidance of Professor Kent Guy at the University of Washington in Seattle, where he earned his History B.A. in 1988. Later, in 1994 he earned his History M.A. from George Washington University in Washington, D.C. He has previously published works on Kurdistan, Yugoslavia, and China. He was the co-author of The Yangzi River and the Three Gorges, sixth edition published by Odyssey Guidebooks of Hong Kong in August 2001. For the past six years he has lived in Shanghai, where he has worked as an education consultant and academic manager in China's rapidly growing private education industry (ShangConsultant@netscape.net).\n\nMichael Gillam, joined Dartmouth Naval College in 1945 at the age of 13 and continued his service in the Royal Navy specialising in Minewarfare and Diving. The first of his many visits to Hong Kong was in 1952 as a midshipman en route for the Korean War. Among his subsequent appointments was a year in Iran setting up a diving school in the Caspian Sea for the Imperial Iranian Navy and two and a half years in Singapore with responsibility for diving throughout the Far East Fleet. He returned to Singapore at the end of the 60's as Staff Operations Officer to the Inshore Flotilla that included responsibility for providing Coastal Minesweepers to act as the Hong Kong guard ship.\n\nxvi", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216281, "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": 40, "title": "RAS-2003", "content_text": "of medical history in Hong Kong for our Journal. The Shanghai Library was also offered Honorary Institutional membership during Patrick Hase's trip to Shanghai,\n\nThe Arnold Graham Collection has now been fully processed and catalogued. It was sent to the Conservation Unit of the Hong Kong Central Library for fumigation in April 2003. The Collection comprises a total of 423 volumes, with 361 volumes in English and 62 volumes in Chinese. Since they are of historical and intrinsic value, the whole Collection has been moved to the Rare Book Room. A white round label with the initials ‘A.G.' indicating Arnold Graham is adhered to the spine of each book for easy identification.\n\nAt the Council meeting on 22 September 2003, it was resolved that borrowing privileges of Honorary Institutional Members be modified. One membership card will be issued to the Secretary of each of the Honorary Institutional Members and the membership card could be lent to any member of that Institution, but only to one member per month. Each member of that institution would be allowed to borrow only one book at a time for a period of 1 month. Regular members could borrow 3 items at any one time for 2 months with a maximum of 10 items.\n\nTalks of RAS speakers have been recorded in tapes for years. In order to better preserve the content, it was decided that these tapes be digitized if permission is granted by the speaker. The Hong Kong Central Library has kindly offered, for free service, to digitize these tapes since they are produced by the Library. The digitized version will be mounted on the Multimedia Information System, available for convenient access in the Public Libraries via the System. Since retroactive consent of previous talks could not be obtained, it was agreed that while these tapes will be digitized for preservation purpose, the CDs will be placed in the HKBRAS Rare Book Collection, available for use in the Library but not for loan. To date, 6 records (10 tapes) from 1988 to 1994 were digitized, available for listening in the Hong Kong Public Libraries via their Multimedia Information System; 34 records (37 tapes) are in preparation and 38 records (39 tapes) are pending for digitization. There are a total of 78 records (86 tapes).", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216315, "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": 74, "title": "RAS-2003", "content_text": "23\n\nThe second courtyard is flanked on the left side by a two-story wooden Drum Tower (Gu Lou) and on the right by the matching two-story wooden Bell Tower (Zhong Lou). On the first floor of the Zhong Lou is a glass case holding a golden effigy of Kshitigarbha (Di Zang). Dizang is the bodhisattva who has the special power to rescue departed souls from Hell, and thus plays an important role in Buddhist funeral ceremonies. Upstairs on the second floor is the bronze bell which can be rung for a fee of 50 Rmb. On New Year's Eve this bell is rung 108 times at midnight. It is considered good luck to be there to hear it ring, and even better luck to be the one who rings it. The Zhong Lou was rebuilt by Qing Emperor Guang Xu in 1895, following the Taiping destruction of the temple in 1860-1862. The bell itself was made in 1894, during the 18th year of the Guang Xu reign of the Qing Dynasty. Beside the Zhong Lou is a Ming-style stone stele with a partially legible inscription which has been damaged.\n\nOn the first floor of the Gu Lou is a glass case containing a golden effigy of Guan Yu, the God of War. In the Ming and Qing dynasties Guan Yu had temples dedicated exclusively to him in every city in China. The former Guan Di Miao can still be visited in Shanghai's Nanshi District. The second floor of the Gu Lou cannot be ascended, and it no longer seems to contain a drum. Beside the Gu Lou is a Ming-style stone stele with a lengthy inscription in very good condition. The present Gu Lou dates from an 1895 reconstruction, following the Taiping destruction of the temple in 1860-1862.\n\nAcross the second courtyard from the Mi Le Dian is the Hall of the Four Heavenly Kings (Si Tian Wang Dian). This hall dates from an 1881 reconstruction, when it was rebuilt to replace an earlier structure destroyed during the Taiping rebel attacks on Shanghai in 1860-1862. The hall was last restored in 1981. The hall contains enormous gilded wooden statues of all four kings, two on each side of the hall. All four wear crowns on their heads and are dressed in heavy armor. One holds a four-string guitar and has a light green face, another holds a sword in his right hand and has a black face, a third holds an umbrella in his right hand and a small stupa in his left hand, and has a white face, while a fourth holds a snake and has a black face. This depiction is somewhat different than in the past. In the centre of the Tian Wang Dian are two glass cases containing golden effigies of two rather obscure Buddhist deities. Tian Guan Mi Le, a variant incarnation of Mi Le Fo, is depicted.", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216319, "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": 78, "title": "RAS-2003", "content_text": "27\n\nalso in this hall that one is most likely to see the resident monks performing ceremonies which include chanting and the use of musical instruments such as cymbals and drums.\n\nA second long barracks-like hall hidden behind the first one is known as the Jade Buddha Hall (Yu Fo Dian), and contains other side chapels which are usually kept closed and only opened on special occasions. One of these is a chapel which contains an unusual Reclining Jade Buddha (Yu Wo Fo) like the one at the Jade Buddha Temple (Yu Fo Si). Above this chapel is a second floor with another image inside a glass case, and windows looking down on the gardens of Longhua Park next door.\n\nThe monks' residence is in a separate set of buildings in a back corner of the complex and is off limits to visitors. Through the windows of the second floor can be seen their private library stacked with books.\n\nApproximately 90 resident monks live here now, with another 30 student monks in apprenticeship. The temple's current abbot is Master Ming Yang. The monks of Longhua supposedly belong to the Chan Zong sect (Zen) of Chinese Buddhism. However, the vast array of gilded effigies here, representing the whole Buddhist pantheon of deities, makes one wonder about the accuracy of this claim or the status of Chan Buddhism in China today. Chan was originally an iconoclastic sect which prohibited use of images of any kind. At least one resident foreign monk was noticed living here in January 2004, made obvious by his large crooked nose, white skin, and wide girth, as well as his lateness for morning prayers.\n\nColor photos of Longhua Temple can be seen in the author's Vol. I of his New Yangzi River series, entitled Shanghai and the Yangzi Delta, published by Times Publishing Ltd. of Singapore in 2004.", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216366, "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": 125, "title": "RAS-2003", "content_text": "74\n\ndaughter Anna must have entranced him.\" Many years later when he wrote to Campbell, he still revealed his paternal care for the wards. He wanted Anna to attend a good boarding school where not only “she can devote herself to music, French, and German\", but also \"where she will be comfortably lodged and kindly treated.” (Fairbank, Bruner, Matheson 1975: 192-3)\n\n5.\n\nAlthough Hart did not confess, perhaps in his lifetime he had never confessed, fully to his relationship with Ayaou and his three children by her, what he states in Declaration 1 and 2 has given us a clearer idea of his secret domestic life in late 19th China. It indicates that Hart felt affection for Ayaou, though the relationship was initially established for a temporary relief of sexual desire. It also indicates that such a relationship caused considerable hardship to those involved. It should be noted that Hart made his statement concerning his sexual relationship with the Chinese girl Ayaou when the social norms concerning mixed-race relationships between British men and Chinese women had changed fundamentally. When describing his life in the treaty port, Swatow during 1874 to 1878, Paul King states (1980:25);\n\nHappily, all this is changed and gone for ever. The number of marriageable girls of his own race all over China gives no excuse to a white man seeking a helpmeet to risk entangling alliances with native blood; but as a temporary measure in the old dark days—well, perhaps better not to hazard an opinion.\n\nBickers also suggests (1999: 98)\n\nThe twentieth-century treaty ports were still largely bachelor societies, although the proportion of families settled there grew steadily. As elsewhere in the colonial world, British men took native partners when there was a shortage of fellow Britons or other Europeans. The presence of European women—and after 1917 especially the influx of White Russian refugees—made stable sexual relations with Chinese as much as 'unnecessary' as taboo.\n\nThe change of social norms meant that Hart's relationship with Ayaou was no longer simply a personal secret or a private matter, but an issue with regard to social conceptions, norms, and even rules which were followed by British society in China in the early twentieth century. Thus, in the declarations Hart had to make the new version of his", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216421, "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": 180, "title": "RAS-2003", "content_text": "130\n\nThe Treaty showed Japan that white races would stand together against the yellow, and the Japanese as a race were mortified at what they were convinced was a dishonourable peace.\n\nThe peace treaty provided for, amongst other things, the mutual withdrawal of Russian and Japanese armies from Manchuria within eighteen months; and the return of Manchuria to China except for the leased territories of Liaodong (Guandong) and the southern section of the Manchurian Railway which was transferred to Japan by Russia.\n\nHowever, at a Conference held in Peking in December 1905 at which the Chinese government approved the Treaty, the now enfeebled and impotent Qing dynasty gave Japan even greater rights in Chinese territory than had been agreed in Portsmouth. The Japanese had now acquired rights and concessions on Chinese territory for the first time.\n\nChinese involvement\n\nIt has not been my intention to describe the detailed progress of the war as this has been covered in numerous books and articles, but to highlight how the Chinese were involved. It has proved disappointing to find that even when China and the Chinese position are referred to, writers usually skim over the subject in a single page or two.\n\nThe Russian promise to evacuate territories in Manchuria occupied after the Boxer insurrection was ignored and the progressive Russification of the Three Provinces could only mean one thing - that the Russians had no intention of withdrawing. During 1903 the Chinese Government showed a firmer attitude in their request for promises from the Russian Minister relating to the evacuation of Manchuria. Japanese strong moral support acted as an incentive to the more progressive Chinese to strengthen the influence of the few patriotic Chinese statesmen who had the welfare of the Empire at heart. Meetings of the literati in most of the larger cities in China during October 1903 denounced Russia in no uncertain terms. Little could be expected from the Empress Dowager and her clique. One day she ranted on hearing some real or fancied desecration by Cossacks in the former Manchu capital at Mukden where the ancestors of the Manchu ruling clan were buried, and threatened reprisals; the next day she was considering possibilities of closer links between Russia and China and even, perhaps,\n\nPage 180\n\nPage 181", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216443, "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": 202, "title": "RAS-2003", "content_text": "152\n\nemulate. The long term result was a higher standard of living in Japanese-occupied Manchuria than in China proper, leading to an increase of Chinese migrants from China proper. Many of the gentry and students had had contacts with Japan down the years and saw Japan as an alternative to life under the rapidly decaying Manchu Chinese dynasty in Peking. Sir Robert Hart, the IG of Chinese Maritime Customs, made an interesting comment when he referred to militarism having taken root in China following Japan's victory, particularly with the call on Chinese Princes and Nobles to send their sons and brothers to military schools.\n\nBy October 1905 Hart wrote that the Commission for Army Reorganisation, established in 1903 under the stimulus of the impending Russo-Japanese War, hastened the modernisation of the Chinese Army. 'Chinese military manoeuvres were over. The new troops were pronounced an immense improvement on anything before seen in China - stout men, well paid and well-dressed, strict discipline willingly obeyed, arms in good condition, and officers who are really soldiers and not merely be-buttoned mandarins with fans in their hands instead of swords. Even Yuan (Shikai), the Viceroy, and Tich Liang, the military chief of the War Bureau, got out of their Chinese robes and put on gold-laced trousers and jackets, etc.'\n\nJapan's victory over Russia led to Kaiser Wilhelm repeating the warning against the 'Yellow Peril,' whilst Japanese perception of a 'White Peril' in Asia reflected their concern with European and American penetration of China.\n\nThe Russo-Japanese War opened a new chapter in world history; however, Manchuria remained in Japanese hands until the end of World War II in 1945 when finally it reverted to China.\n\nPostscript\n\nA subject that might justify further research emanates from the inability of seasonal labour from Shandong province to cross over to Manchuria during the hostilities. This raises the question whether the Chinese labour shipped down to South Africa to work in the mines in the Transvaal in 1904 was a consequence and thus an act of desperation on the part of the labour force? (even though the initial decision to", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216480, "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": 239, "title": "RAS-2003", "content_text": "189\n\nbair mentioned in the letter in the pocket of her New Ladies Companion Book where it is still kept.\n\nPersian adventures\n\nCornell Plant remained in the Reigate for another two years leaving her as an Ordinary Seaman in 1883. He then spent a year in the SS Iberia on the Pacific Steam Navigation Company's Australian Service and another year in the iron ship Mermerus as an Able Seaman. In 1885 Plant returned to the Reigate as Third Mate and left the following year after having obtained his Second Mate's certificate. From there he joined Lynch's Euphrates and Tigris Shipping Company, serving in the River Steamer Khalifa.\n\nIn 1891 he was offered the command of Shushan, a stern wheel paddle steamer, built by Alfred Yarrow on the Thames and shipped out in parts to Egypt for the expedition up the Nile to relieve General Gordon at Khartoum.\n\nShushan was 98 feet in length including the paddle wheel, 18 feet in width and had an eighteen inch draft. A boiler with a tall funnel was at the bow end of the flat main deck with the engine that drove the stern mounted paddle wheel at the after end. A wooden saloon containing some cabin accommodation stood in the centre of the main deck with the conning position above it from where the wheel controlled a triple rudder. Access to this position was by a wooden ladder and awnings to protect the main deck were spread forward and aft although how they were kept clean and white just astern of a wood fed boiler is hard to understand. No photograph or drawing of the Shushan has yet been found although there are representations of many of the other similar river craft built by Alfred Yarrow. He was acknowledged at the time as the best builder of those vessels that were used to extend and protect British interests along the rivers of Africa, Asia and beyond. They were built to a standard pattern in watertight sections that could be shipped anywhere in the world and bolted together on site. It was claimed that those required by the expedition to rescue General Gordon were ready for shipment within 17 days of the order being placed. (Yarrow - the first 100 years)\n\nIt is quite evident that young Cornell Plant was immensely proud", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216512, "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": 271, "title": "RAS-2003", "content_text": "223\n\nphotograph in Ting's volume of a fifteenth century grave in Tanzania which features Ming Dynasty blue and white dishes set into the tomb's pillar. I would like to know more about the surviving archaeological evidence of this trade and its influence on the art and craft of the countries involved en route.\n\nMy other reservations relate to editing details. The sheer vastness of Tucker's canvas means that he frequently backtracks. I suspect he didn't write each chapter in the order in which they appear in the book. Although some cross-references are supplied, more are needed. Some clumsy editing has removed entire paragraphs from the text into Figure captions without amending the flow of remaining paragraphs. There are innumerable errors of the typo variety that a proofreader should have picked up. Although there are many maps, these leave much to be desired. There are no scales or north points: blue is used for frontiers as well as rivers; place names on the maps are not always in the text and vice versa; names of archaeological sites feature as prominently as modern settlements. There are no scale objects on the photographs.\n\nI need to make a cautionary note, too. Comparing some of Tucker's historical details with similar details provided by Ebrey, I found some differences. For example, how had the silk that reached Rome got there? As a result of Wudi's mission to the Yuezhi, as Tucker suggests? Or via silk acquired by the Xiongnu as gifts from the Chinese government in exchange for receiving their tribute, as Ebrey suggests?\n\nReservations aside, my final point is that this is a book to fascinate not only those interested in the past, but also those keen to understand the present. Every region through which the Silk Road passed is today socially and politically unstable, primarily because of the very clash of cultures and associated value systems that the Road made possible and that underlay the flourishing creative output of places along it. Frontiers imposed or negotiated in the interests of defining twentieth century nation-states rarely enclose regions that are ethically or culturally distinctive, or reflect loyalties that are limited to the area they define. Hence, these boundaries are often in dispute, and issues that nation states need to address (such as water usage and conservation) are not confined within them. In addition, Central Asia remains militarily highly strategic even in the era of long range ballistic missiles, while its resources - oil and, increasingly, water - remain as coveted as the silk,", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 } ]