[ { "id": 205660, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 202, "title": "RAS-1968", "content_text": "The Library\n\n197\n\nWADDELL, L. Austine.\n\nThe Buddhism of Tibet; or, Lamaism, with its mystic cults, symbolism and mythology, and in its relation to Indian Buddhism. 2nd ed. Cambridge, Heffer, 1934.\n\nWALKER, Egbert H.\n\nFifty-one common ornamental trees of the Lingnam University campus: a guide to the more important local trees. Canton, Lingnam University, 1930.\n\nWANG, Ch'ung (1)\n\nLun-hêng (3) Tr. from the Chinese and annotated by Alfred Forke. 2nd ed. New York, Paragon Book Gallery, 1962.\n\nReprint of previous ed., Leipzig, 1907-11.\n\nWEALE, B. L. Putnam, pseud.\n\nIndiscreet letters from Peking; being the notes of an eye-witness [to] the siege and sack of a distressed capital in 1900. New York, Dodd, Mead, 1907 reprinted 1919.\n\nWELCH, Holmes.\n\nThe parting of the way: Lao Tzu and the Taoist movement. Boston, Beacon Press, 1957.\n\nWERNER, E. T. C.\n\nMyths & legends of China. New York, Brentano, 1922.\n\nWHITAKER, K. P. K.\n\nTsaur Jyr's “Luohshern fuh\". London, Taylor's Foreign P., 1954.\n\nReprint from Asia major: a British journal of Far Eastern studies, new series, v. 4, pp. 36-56.\n\nWIEGER, L.\n\nRudiments [de parler et de style chinois] 2e éd. Imprimerie de la Mission Catholique, 1905. vol. 4: Morale et usages only.\n\nWILKINSON, H. P.\n\nThe family in classical China. Shanghai, Kelly & Walsh, 1926.\n\nWILLETTS, William.\n\nChinese art. Harmondsworth, Penguin Books, 1958.", "txt_file_path": "txt/dfo323lmgvd/RAS-1968.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/66833948d", "rank": 0 }, { "id": 208980, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 142, "title": "RAS-1980", "content_text": "110\n\nJULIAN F. PAS\n\na transliteration from the Syriac. If this is correct, it would provide serious evidence of historical contacts between Taoism (Lü Tung-pin) and Nestorianism.\n\nHowever, besides the doubt concerning the actual language of these stanzas, another difficulty lies in some of the terminology used in the transcription of Syriac: in the stanzas quoted, the Chinese transliteration of 'Jesus' is I-sha-ho. Although a variety of Chinese characters may be used to transliterate the same foreign terms or expressions, some doubt can be expressed in this case, since in other Nestorian texts, translated into Chinese, the more common transliteration for 'Jesus' is I-shu #(a) or I-shu **(b).45 Therefore, since the presence and meaning of these enigmatic verses remain so far unsolved, it is premature to conclude to a positive Nestorian influence.\n\nLü Tung-pin's possible contacts with Nestorianism are not limited to these verses. Although he is better known under his Taoist name, his personal name was Lü Yen, and has been identified by Saeki with Lü Hsiu-yen & who wrote the calligraphy for the text on the Nestorian Monument in 781.46 If this identification is correct, Lü Yen (born in 755)47 was at that time a junior official in the imperial civil service.\n\nLu's contacts with Nestorianism are nowhere else positively attested. In his biography, however, there are passages that could be interpreted as doctrinal borrowings from Christianity: examples are stories told about Lü similar to narratives in the Gospels, such as the transformation of wine into water, or the feeding of a large group of monks with only a little food.49\n\nIf Lü Tung-pin's contacts with Nestorianism can be historically established, there still is a long way to go before the main theme of this paper can be affected by it. There is, however, another sinologist, who has tried to link Taoism and Nestorianism. L. Wieger50 claims that the \"Mystic Taoism\" of the T'ang dynasty was connected with Basilides.\n\nHe further states that in 741 (or 742?) Lao Tzu appeared to emperor Hsuan-tsung with the message that his statue would be found at Chou-chih near Ch’ang-an.51 After the emperor received the statue a Nestorian service was celebrated in the palace by seven priests. All this again is circumstantial evidence suggesting that\n\nT", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208981, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 143, "title": "RAS-1980", "content_text": "SYMBOLISM OF THE NEW LIGHT\n\n111\n\ncontacts between Taoists and Nestorians may reasonably be assumed. When Wieger further states that \"Nestorian influence appears to be undeniable in Taoist texts\", we have a better case. Much depends, however, on the validity of Wieger's evaluation of some Taoist texts, in which he finds clear indications of Christian influence.52\n\nTo establish a reasonably strong case we need a more thorough investigation in two directions: historical and literary. Historically, all the clues already pointed out by previous authors, have to be carefully checked, esp. all the information derived from official histories and Taoist biographies. Very likely not much more than known so far may be discovered in this area. Therefore the second direction, the literary traditions may prove to yield a more bountiful harvest. Both the Taoist and the Nestorian literature has to be carefully scrutinized. If positive influence may be reasonably assumed, pure assumptions are dangerous. On the one hand, all the Nestorian writings in Chinese have to be studied; and if important works are not any longer available in Chinese translation, the Syriac originals should be consulted, esp. with regard to the Nestorian liturgy. So far I have assumed that the Nestorian Easter liturgy contained the ritual of consecrating the new fire to light the Easter Candle. But an assumption here is not sufficient to relate the Christian liturgy with the Taoist fen-teng. If the Nestorians in China never had such a ritual, the whole question of influence collapses, and we can only compare two independent (archetypal) rituals.\n\nOn the other hand, the Taoist liturgical writings have to be carefully examined, especially in their historical development. K. Schipper has listed a large number of Taoist writings referring to the fen-teng ritual.53 Their careful study and analysis may reveal some of the influences that were operative in the origin and growth of one ritual like the fen-teng, but will also throw the road open to further similar researches into other areas of Taoist liturgy as well as of Buddhist liturgy.\n\nEND NOTES\n\n1 M. Saso, The Teachings of Taoist Master Chuang (New Haven and London: Yale University Press, 1978), p. 209.\n\n* M. Saso Taoism and the Rite of Cosmic Renewal (Washington State University, 1972), p. 73.\n\nSee end-note 9.", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 208985, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 147, "title": "RAS-1980", "content_text": "SYMBOLISM OF THE NEW LIGHT\n\n115\n\nBuddhist influence in the Chinese Nestorian Church), JIBS, VI (1957), 138-139; H.1. Lo, T'ang-yuan Erh-tai chih Ching-chiao (Nestorianism in the T'ang and Yüan Dynasties) (Hong Kong, 1966).\n\n1951.\n\n4* P. Y. Saeki, The Nestorian Documents and Relics in China, Tokyo,\n\n44 Lo H.-1. Tang-yuan erh-tai chih Ching-chiao, Hong Kong, 1966.\n\n4 P. Y. Saeki, Nestorian Documents, p. 121.\n\n+\n\nThe Nestorian Monument in China, p. 56.\n\n47 E. T. C. Werner, A Dictionary of Chinese Mythology (New York: The Julian Press, Inc., 1969), p. 298, gives as the dates of Lü Tsu, identified as Lu Tung-pin or Lü Yen: 755-805. This is in contrast with E. Schafer, Pacing the Void (University of California Press, 1977), who believes that Lu Yen, later to become one of the Eight Immortals, failed the great examinations during the second half of the 9th century. However, in Lü's biography Lü-tsu ch'üan-shu (p. 28) one finds the statement that he was born in the 14th year of the chen-yuan period or 798, during the reign of emperor Te-tsung.\n\n48 Lü-tsu ch'üan-shu (Tao-tsang ching-hua, Series 9, vol. 4), p. 146. Cp. Lo H-1, op. cit., p. 146.\n\n49 See Lo H.-1, p. 147.\n\n50 L. Wieger, A History of the Religious Beliefs and Philosophical Opinions in China. (New York: Paragon Reprint Corp., 1969; or original ed.: 1927), pp. 519 and 567. With regard to Basilides, it must be kept in mind that he was a Gnostic teacher of the 2nd century A.D., who had influenced Manicheism, rather than Nestorianism. (See Encyclopedia of Religion and Ethics, vol. 2, pp. 426-433).\n\n» Chou-chih is the location of a great Nestorian monastery, the site where the famous Nestorian monument would be erected in 781.\n\n12 L. Wieger, History, pp. 507-8.\n\n53 K. Schipper, Le Fen-Teng, pp. 33-38.", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 213230, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 52, "title": "RAS-1994", "content_text": "31\n\nHermann Emil Hubener was admitted a partner in 1868. In 1861 Behre, Emil Hubener and A Booth were assistants in the firm. Frederick Clause, another assistant, subsequently became a partner but left the firm in 1871 (DP 2 Jan 1872). Gustav Adolph Wieler and his brother Oscar were assistants in 1866. Gustav became a partner in 1873. After the closure of Bouijau, Huberer and Co, the two brothers formed the firm of Wieler and Co. It subsequently merged with Sander and Co to become Sander, Wieler and Co.\n\nMeyer and Co = Sander, Wieler and Co\n\nMeyer, Schaeffer and Co. was established at Hong Kong in April 1851. The partners were Julius Meyer, F.A. Schaeffer and William Fiedler (FC 24 April 1851). In the notice the name is given as F.A Schaeffer. In the notice of Fiedler's retirement it appears as H.T.A. Schaeffer; in other documents it is Hermann Schaeffer. Mr Fiedler retired from the firm four months later (FC 25 July 1851). They were charterers of ships for the Chinese emigration to California during the 1850s. The firm also had business connections with the Chilean port city of Valparaíso, which suggests they were also active in shipping coolie labour to South America (FC 1 July 1852). Their office in Queen's Road Central was burnt out in December 1858 (FC 8 Dec 1858). The partnership between Schaeffer and Meyer had been dissolved in April 1855 and only Hermann Schaeffer was in charge of the business at the time of the fire (FC 18 Apr. 1855). Hermann's brother Walter, an unmarried twenty-year-old, died of consumption at Macao in July 1857 (FC 1 July 1857). After the fire H. Schaeffer and Co. found temporary quarters on Gough Street and then moved to Hollywood Road. They were agents for the Compagnies d'Assurance Maritimes de Paris and Marseilles (FC 6 Oct, 1860). The firm shut down in 1863.\n\nFritz Sander, who had been an assistant in Schaeffer and Co., entered into partnership with Thomas Henry Elmenhorst in 1862 (CM 26 June 1862). The partnership was dissolved in January 1865 (GG 21 Jan. 1865). They executed a deed of assignment to Charles Henry Maurice Bosman and Adolph Meyer in December 1866 (GG 22 Dec. 1866). Bosman was interested in the shipment of Chinese labour overseas. The connection implies that the firm of Elmenhorst and Sander was connected with the same trade, as had been the firm of Meyer, Schaeffer and Co. with whom Sander had had a link in the past.", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 213231, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 53, "title": "RAS-1994", "content_text": "32\n\nAfter the firm of Elmenhorst and Sander had closed under financial pressure, Elmenhorst was declared a bankrupt in July 1866 (DP 24 July 1866). Fritz Sander continued business under his own name. Fritz Adolph Riscius Grobien joined him as a partner in 1869 (DP 20 Apr. 1869). Mr. Grobien had formerly been an assistant in Oxford and Co. After his association with Sander ceased, he conducted a brokerage business in Hong Kong on his own account. He became a naturalised British subject in 1888 (GG 21 Feb. 1888).\n\nBrune Herbert Becker became a partner of Sander, who returned to Hamburg. When Mr. Becker left for a visit home in 1892, he appointed as his attorney in Hong Kong Gottlieb Lebricht Theodor Bunge, an employee of his firm, and his brother Albert Wilhelm Arthur Becker, from the firm of Wieler and Co. in Hong Kong. Sometime between 1896 and 1911, the two firms of Wieler and Co. in Hong Kong amalgamated under the name Sander, Weiler and Co.\n\nWieler and Co. was operating in Hong Kong in 1876 under the management of Oscar Wilhelm Wieler. Mr. Wieler returned to Germany in the year 1887, where he died on 25 August 1895. After his departure, the Hong Kong office was managed by his brother Gustav Adolph. Both the brothers had been assistants in the firm of Bourjou, Hubener and Co.\n\nAt the time of the liquidation of Sander, Wieler and Co. in 1914, the partners were G. Wieler and R. Becker of Hamburg, A. Becker of Hong Kong, A. Sander, and B. Mielek of Shanghai.\n\nMelchers and Company\n\nSiemssens and Melchers were the two largest of the German firms in China in the nineteenth century. Melchers was established at Bremen in 1806 by Anton Friedrich Carl Melchers (DP 9 Jan 1906). Sixty years later, they opened a branch in Hong Kong. The partners were Hermann Melchers and Adolf Andre (DP 30 Aug. 1866). Soon after they opened their offices at No. 4 Graham Street, the old firm of Dent and Company failed. This provided the opportunity for the German firm to acquire a large and convenient office and godown on the seafront at Pedder's Wharf (DP 21 Nov. 1868). Before the office was opened, Hermann Melchers had been an assistant in the firm of Schellhass and Company. He remained with Melchers and Company until it was liquidated in 1914. The interest", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 214818, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 233, "title": "RAS-1999", "content_text": "199\n\nfree of charge was considered as a meritorious deed, to be taken into numerical account in any reckoning in the world hereafter.\n\nHowever, any survey of books of this kind will reveal the confusion between titles that appear to deal with the same subject, as well as the difficulty of apportioning them to either Buddhism or Taoism. They could be, and often were, similar in content and belonged to both religions, their purposes being practically identical. H.A. Giles once stated in regard to the Yu Li Ch'ao Ch'uan, described by Fathers Wieger and Davrout (see note 13) as a Buddhist work but ascribed by him to Taoism, that:\n\n\"Modern Taoism had...borrowed so much material from its younger rival, that an ordinary Chinaman can hardly tell one from the other, and generally regards them as to all intents and purposes the same.\n\n**12\n\n“Moral tracts” per se are closely linked with the Buddhist and Taoist teachings in the books noted above. The Confucian ethics made a similar contribution in this wide field of instruction and admonition, but without the confusion seemingly inseparable from works of this sort in the other two religions.\"\n\nLastly, the popular literature was also used to convey the moralistic and admonitory messages of the tracts and teachings of Buddhism and Taoism and the hortative contents of the Confucian ethics. Many of the didactic themes of the Three Religions are to be found encapsulated in the novels and collections of short stories that were printed all over the country, and their influences can be traced in what were otherwise works intended for popular entertainment.\" These indirect forms of religious instruction also helped to shape the thoughts and actions of the population.\n\nThe cumulative result upon the people and culture of China is well expressed by Professor Francis C.M. Wei in his book The Spirit of Chinese Culture (1947). He explains that he is writing \"a study of the moral tradition and the religion of the Chinese people\" and is at pains to emphasise that \"particularly in the case of China does their culture develop from this background.\"", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214825, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 240, "title": "RAS-1999", "content_text": "206\n\n8\n\nbeen affixed. A case of this kind from Chekiang in 1909 was cited in Lin Shao-yang, A Chinese Appeal to Christendom Concerning Christian Missions (London, Watts & Co., 1911), p.236.\n\n* Rev. S. Beal, Buddhism in China (London, Society for Promoting Christian Knowledge, 1884), p.241.\n\n? Holmes Welch, Buddhism under Mao (Cambridge, Mass., Harvard University Press, 1966), p.\n\nFor an updated statement on Buddhism in Hong Kong, see Bartholomew P.M. Tsui, \"Recent Developments in Buddhism in Hong Kong\" at pp.299-311 of Julian F.Pas (ed.) The Turning of the Tide, Religion in China Today (Hong Kong, Royal Asiatic Society, Hong Kong Branch, in association with Oxford University Press, 1989).\n\n10 During a recent visit with friends to a small religious house in the hills behind Tsuen Wan (the Sai Chuk Lam), the couplets in the hall dedicated to the care of ancestral tablets of former inmates and the departed relatives of its clients gave the following messages to visitors: Place Trust in Kuan Yin's Great Mercy and Kindness (right) and Relieve Those in Hardship and Suffering by Reciting Her Name (left); with (above) another scroll to the effect that the Mercy Boat will Carry All over the Cruel Sea. I am grateful to Mr. Simon C.P. Yeung for discussing this with me on the visit. Hong Kong persons, temples, deities and places in these Notes are given in Cantonese romanisation.\n\nA whole chapter on \"The Moral Tract Literature of China\" is devoted to this subject by Rev. John L. Nevius, China and the Chinese (Philadelphia, Presbyterian Board of Publication, revised edition, 1882), pp.226-236.\n\n12 H.A.Giles, Strange Stories from a Chinese Studio (Shanghai, Kelly and Walsh, 1915), p.469. A translation of the work is given at pp.469-487.\n\n13 Besides the Buddhist and Taoist works in their collection (Moral Tenets and Customs in China, Ho-kien-fu, Catholic Mission Press, 1913) Fathers Wieger and Davrout also include some Confucian contributions. One of these was yet another very influential work, the Chu Pai Lu Chia Shun or the \"Familiar Instructions of Chu Pai-lu”, a 17th century Confucian scholar. The \"Instructions\" were particularly favoured by generations of teachers. Enshrined in countless vertical scrolls and horizontal exemplars brushed by distinguished calligraphers, their text, in full or in part, served as suitable texts for pupils to copy. In both\n\nPage 240\n\nPage 241", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 214907, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 3, "title": "RAS-2000", "content_text": "ADDENDUM\n\nNicholas Tapp's 2000 Barbara Ward Lecture reproduced in Vol. 39 of the Journal was inadequately sourced. It was as follows: The Barbara Ward Memorial Lecture, given annually to the Hong Kong Anthropological Society on 17 October 2000, at the Museum of History, Kowloon.\n\nERRATA\n\nTHE BATTLE OF HONG KONG, Vol. 39\n\np. 115, second para.: 'just clause' in the second last sentence should read 'just cause.'\n\np. 117, last para.: the word 'the' before 'Grasett's contribution' should be omitted.\n\np. 118, second line of the quotation from Stokes: ‘again Germany' should read 'against Germany.'\n\nThere are a few endnote reference numbers which have been rendered in text rather than superscript: note 11 (Before Bell' on p. 121) note 21 on p. 127\n\nThe reference to 'Keniti' in the second last para. of p. 128 should read 'Takagi Keniti.'\n\nTHE CHARACTERISTICS OF CHINESE RELIGION, Vol. 39\n\nIn Note 13, the book in question, Moral Tenets and Customs in China is by Dr. L. Wieger, with texts in Chinese translated and annotated by L. Davrout, S.J.\n\nIn note 14, the word 'Refs' should be omitted.\n\nIn note 19, Professor Soothill's book is entitled A Mission in China (Edinburgh and London, Oliphant, Anderson and Ferrier, 1907). In note 24, read 'Moule' for 'Moulem.'\n\nii", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 216474, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 233, "title": "RAS-2003", "content_text": "183\n\nVISIT TO MACAU MUSEUM OF ART. 26 OCTOBER 2003\n\nA splendid day was enjoyed by the 28 participants on a visit to Macau on Sunday, 26 October 2003. Organised and led by the very knowledgeable and enthusiastic Council Member Jason Wordie, the purpose of the visit was to see the exhibition of George Smirnoff's watercolours, drawings and oil paintings at the Macau Museum of Art and to explore some of the places shown in the paintings. We were most fortunate to be joined for the day by Smirnoff's younger daughter, Nina Bieger, who remembers well the time her family spent in Macao in 1944 and 1945, when she was a child. Her memories, graciousness, and answers to our many questions added greatly to the pleasures of the day, making it a unique occasion. George Smirnoff was born in 1903 in Vladivostok. Educated as an engineer and architect, he worked in Harbin and Tsingtao. In 1939, he escaped to Hong Kong from the turmoil of Japanese-occupied northern China. Then, in 1944, with Hong Kong occupied by the Japanese, he and his family found refuge in Macau, where fortunately for posterity he was commissioned by Dr. Pedro José Lobo to paint a series of Macao scenes. These were the works we saw in this exhibition commemorating the centennial of Smirnoff's birth.\n\nCésar Guillén-Nuñez, who curated the first exhibition of Smirnoff's works in Macau almost twenty years ago, gave a brief introduction on the paintings themselves. When we left the Museum, we were each delighted to be presented with a hardcover copy of the exhibition book as a gift from the Museum, showing all of Smirnoff's works of art on display and giving fascinating historical information on his life.\n\nThe book proved very useful when, after an excellent lunch at the Club Militar, Jason led us on a 3-hour walk through the back streets and parks of Macau to see many of the locations shown in the watercolours. It was amazing that many of the scenes had changed very little in the nearly 60 years that have passed since they were painted. And the time passed very quickly as we listened intently to Jason's explanations and Nina's recollections.\n\nOur heartfelt thanks to both of them for such a memorable day.", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 }, { "id": 216475, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 234, "title": "RAS-2003", "content_text": "RO\n\n. \n\nHKBRAS members with Nina Bieger at the Macau Museum of Art\n\n184", "txt_file_path": "txt/dfo323lmgvd/RAS-2003.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2v242g390", "rank": 0 } ]