[ { "id": 204420, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 52, "title": "RAS-1962", "content_text": "THE BUDDHIST CAREER\n\n43\n\nmeditation. I know of a monk who tried the latter for about a year and a half and then gave up. He changed to T'ien-t'ai meditation, which is somewhat easier. He did this for nine years, but still did not feel that he was getting anywhere, and so for the last eighteen years he has been reciting Buddha's name, which is the practice of the Pure Land sect.\n\nNotice that there was no set career. A monk could meditate; he could recite Buddha's name; he could study. He was not committed to the practice of any one sect. It is as if in the West a Christian could be a Quaker this year, a Roman Catholic next year, and a Baptist the year after, regarding them all as complementary. Much of the Buddhist monk's time, of course, was spent in ritual which was common to all sects: chanting the scriptures morning and evening, rites to celebrate the anniversaries of buddhas and bodhisattvas through the calendar year, masses to release the souls of the dead from hell, prayers for the sick, prayers to avert disaster, and other ceremonies designed to assist the faithful with practical problems of life and death.\n\nThe newly ordained monk was, as I say, supposed to meditate and study for five years after ordination. Study was usually carried on in a seminary. The seminaries (there were about thirty-five of them) were established in the nineteen-twenties as a part of the general revival of Buddhism in China. I shall not go into the seminary curriculum, but it lasted from three to twelve years, depending on how much education the monk had already had. It began with secular subjects (history, mathematics, etc.), and ended with studying how to expound the sutras. Some seminaries had a tough programme: one monk I know got T.B. from overwork.\n\n**\n\nAfter the seminary the next stage of the monk's career was peregrination. I use this word because it properly means making pilgrimages. A monk would start off from the place he had been trained and wander up and down China. He might spend a week in one monastery, a few months in another, many years in a third. But in theory there could be no final settling down.\n\nPeregrination was a hard life, and this was one of the reasons it was considered essential. It rubbed off superficialities—from interest in personal comfort to feelings of self-importance. More than that, it enabled a monk to learn each text and doctrine", "txt_file_path": "txt/dfo323lmgvd/RAS-1962.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/9s166f47f", "rank": 0 }, { "id": 204881, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 184, "title": "RAS-1964", "content_text": "159\n\nFAERBER, Mrs. M.\n\nFEARON, J.\n\nFISHER-SHORT, W.\n\nFITZGIBBON, D. J.\n\nFOERSTER, E. J. FOGG, Miss M.\n\nFOORD, Dr. R. D.\n\nFRASER, A. N.\n\nFREEDMAN, Dr. M.\n\nFUNG, K. S.\n\nFUNG, Hon. Ping-fan*\n\nFUSSELL, A. P.\n\nGABBOTT, F. R.\n\nGALVIN, J. A. T.*\n\nGARCIA, A.\n\nGARD, Dr. R. A.\n\nGEORGE, T. J. B.\n\nGIBB, H.\n\nGIEDROYC, M. J. H.\n\nGILES, R.\n\nGLASGOW, Mrs. J. A.\n\nGLOVER, G. F.\n\nGLOVER, Mrs. J.\n\nGODFREY, G.\n\nGOLDNEY, Miss C. M.\n\nc/o Paragon Book Gallery, 140 East 59th Street, New York 22, N.Y., U.S.A.\n\nFlat A, 123 Repulse Bay Road, H.K.\n\nEducation Dept. (H.K. Sub-Off.), Fung House, H.K.\n\nHoneysuckle Cottage, Cinder Hill, North Chailey, Sussex, England.\n\nc/o P. O. Box 25, H.K.\n\nc/o Physiotherapy Training School, Queen Elizabeth Hospital, Kowloon.\n\nFlat 33, Mount Nicholson, H.K.\n\nApt. 6, 88 Pokfulum Road, H.K.\n\nLondon School of Economics & Political Science, University of London, Houghton St., Aldwych, London, W.C.2., England.\n\nc/o Hang Tai & Fungs Co., Ltd., 20 Queen's Road, C., H.K.\n\nBank of East Asia, Ltd., 10 Des Voeux Rd., C., H.K.\n\n\"Inspectorate Mess\", Wong Tai Sin Police Station, Kowloon.\n\nP. O. Box 232, H.K.\n\nc/o G. B. Godfrey, Esq., Jardine House, 13/F., H.K.\n\nc/o South Kowloon Magistracy, Kowloon.\n\nc/o American Consulate-General, 26 Garden Road, H.K.\n\nc/o Political Adviser, Colonial Secretariat, H.K.\n\nc/o H.K. & Shanghai Banking Corpn., H.K.\n\nVantage House, Tai Po Road, Kowloon.\n\nc/o Crown Lands & Survey Office, P.W.D., H.K.\n\n39-E, Burnside Estate, South Bay Road, H.K.\n\n5-A Cameron House, 40 Magazine Gap Road, H.K.\n\nAs above.\n\nPeninsula Court, Kowloon,\n\nc/o H.K. & Shanghai Banking Corpn., H.K.\n\n*Life Member\n\nPlease notify the Hon Secretary of any inaccuracy\n\nLYRIAU DOVANJ\n\n**", "txt_file_path": "txt/dfo323lmgvd/RAS-1964.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qz20zx09r", "rank": 0 }, { "id": 205112, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 68, "title": "RAS-1966", "content_text": "SINO-WESTERN CONTACTS\n\n63\n\ntestify to their Oriental origin, such as the lute (from Arabic al-lūt, \"wood”), and even in our century we have witnessed the spread of Negro jazz over the whole world. A similar development took place in China, and there are many passages in Yüan literature where foreign music and musicians are mentioned.15 In this connection we should perhaps save from oblivion the name of one of these musicians from the Near East. We find her name in the Ch'ing-lou chi “Records from the Green Bowers\", an anonymous work dated 1364 which gives a list of the most popular courtesans under the Yüan, together with a description of their accomplishments. Among these ladies of easy virtue we find one solitary girl from the Western Regions mentioned among her many Chinese professional sisters. She was a Mohammedan girl by the name of Miliha (or Maliha) praised for her sweet and clear voice and her skill in singing. She was, alas, not beautiful, but we are told that she was a superb theatrical performer. The author of the book once made her acquaintance and was duly impressed by her acting.16\n\nThere must have been many influences from Near Eastern folklore that reached China under the Yüan. I shall quote here only two examples. A well-known Near Eastern folk-tale motif, that of the honest loser, the greedy finder and the Solomonic judge, can be traced both in European medieval and Chinese literature. It reached Europe via Spain through the Disciplina Clericalis of Petrus Alfonsi of Toledo (thirteenth century A.D.), a work which contains many Arab stories and anecdotes that subsequently became immensely popular in the West. Boccaccio has not a few stories from the Disciplina Clericalis in his Decamerone and also at least one motif in Shakespeare's Merchant of Venice, that of the three caskets, comes from that source. The story of the loser, the finder and the judge can be found in European literature in many versions, the classical German version being J. P. Hebel's \"Der kluge Richter\". In China we find this story in a text dated 1360. Here the story is set in a typical Chinese environment and being given some additional touches typical of China. The most interesting feature is, however, that the Chinese text does not present the anecdote as a mere story but as a historical event. The clever judge to whom the final solution of the case is entrusted was a perfectly real person, a circuit prefect from Kiangsi Province. This shows the Chinese tendency to attach literary clichés and even,", "txt_file_path": "txt/dfo323lmgvd/RAS-1966.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/bz60k0811", "rank": 0 }, { "id": 205521, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 63, "title": "RAS-1968", "content_text": "58\n\nH. A. RYDINGS\n\nA note in the Hongkong Recorder of 2nd July, and repeated in that already mentioned of 9th July, advised \"Captains of Vessels and Strangers visiting the Colony\" that they might be \"admitted gratis to the privileges of the Reading Rooms, on being introduced by a Member.\" There is evidence that these privileges were in fact used by appreciative visitors, though in one instance with near-fatal results. In 1853 a party of officers from an American naval vessel visited the Victoria Library \"to enjoy an hour's quiet reading.\" It is not stated by whom they had been introduced. The report continues:\n\n\"We were soon stretched out on easy chairs and couches conning our books. Having finished my examination of one pamphlet, I got up from my sofa on the verandah looking toward the harbor, to return it to a table spread with others some ten feet distant, and was returning to my seat with another when I saw the marble paved verandah falling in and my poor messmate, Winder, precipitated to the basement below, a distance of fourteen feet. He was completely covered and surrounded by the broken beams and masonry. My own feet were arrested on the very door sill from which the verandah separated, and I saw the sofa on which, but a moment before, I had been sitting, slide down into the abyss but, fortunately, it struck against a side wall and thus providentially covered and protected the head of my messmate from being broken. Had I been sitting on it that end must have fallen on his head and destroyed his life, if not my own; as it happened, his arm was broken by the marble squares of the pavement, and he did not escape without other bruises and scratches. LL. Jones, feeling his chair slipping, succeeded in springing from it into the room, and escaped. Imagine the breathless feeling with which I saw the floor give way to my very feet, and poor Winder falling.\"\n\n—\n\nIt appears that the cause of the accident was that the beams of the verandah had been eaten away by termites. Whether these creatures had also attacked the books is not stated, but no doubt at some period of its existence the books in the Victoria Library must have suffered from the ravages of insects, and probably also from mould, the twin pests of tropical libraries. Certainly some of the volumes in the Morrison Library, to which reference will be made", "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": 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": 206244, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 61, "title": "RAS-1971", "content_text": "LETTERS FROM CHINA 1835-36 \n\n55 \n\naverage of one in a fortnight! Moreover, I can't swim a stroke. Thus, the house-top is my esplanade and Champ-de-Mars every morning and evening; and seriously, the view from it is very interesting at least to an eye not palled by long repetition of it. All Canton, the City, and the Suburbs (far more extensive than it) stretches away below you on the north, with its strange curved roofs and gables, such as you always see painted in China tea-cups; and now and then the pinnacles of a joss-house, or temple, with tall flag-staffs; until the eye takes in a most beautiful hill some 2 to 3,000 feet high, and perhaps three miles away from you in a straight line. There stands an enormous Pagoda at the foot of this hill, towering prodigiously many stories above all the trees and houses around it, and with a tree (which looks a merest shrub) growing on its summit. That hill is the finest thing here; I wander over it—I mean in spirit—every morning that day breaks on it drawing out all the tints of the scene; there are half a dozen fissures in one part, which I look on as thunder-rifts; and a delicate whitish line creeps up one shoulder, which I take to be a path-way for those happy, happy, thrice-enviable and most-favored Chinamen who can walk thereon without being bamboo'd to death for the offence! The river opposite the Factories joins another great branch only a few yards higher up, and the remote shores of the united stream above, show yellow with harvest, and painfully rural to the poor bird in the cage. The country there stretches away into hills too, but perhaps 15 or 20 miles away, a long and very high range—several indeed—which break the horizon nearly half its circuit. Down the River, i.e., to the S.E., the stream curves like an S, and thereby, from your point of view, a forest of masts, of all heights and sizes ever used in boats, is visible in one coup-d'oeil, such as I never saw before. I should not say boats, though; for most of them are the masts (single sticks!) of junks from 2 to 600 Tons Burden. Their number is perfectly prodigious. You see the horizon beyond and near this, striped with one or two delicate lines of alternate land and water from the windings of the noble river, the last line of all being perhaps ten miles off. It is over there the sun rises to you, else you could not see that tiny thread of water inlaying the meadows. Not a single European ship is in sight here, and only a few sailing boats and wherries. All the European ships are down at Whampoa reach, some 12 or 13 miles away.\n\n—\n\n—\n\n—", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206269, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 86, "title": "RAS-1971", "content_text": "80\n\nCARL T. SMITH\n\nto the preservation of the national integrity; uneasy under the restraint of law and unscrupulous of the means by which they live, they abandon without hesitation their hearths and household gods, their birthright and their father's tombs, to wander, unrespected, whither gain may call them. The unsettled state of the Colony, and the vast amount of crime during its infancy afford abundant proof of the demoralizing effects of their presence... (More recently) Hong Kong has been invested by numbers of the Triad Society, the members of which under shelter of a political maxim ‘overturn the Tsing... and restore the Ming' perpetuate the grossest enormities. I have satisfied myself that most of the burglaries have been planned and attempted by members of this dangerous association.3\n\nFearon mentions in his report a person named Aqui as the most influential and wealthy of the native residents. He had rapidly risen from the lowly status of a bum-boatman. William Tarrant, an early historian of Hong Kong who was well acquainted with the early days, writing in 1861 comments that\n\n— there were some curious fish among the earlier native settlers; the leader of them is still living in Victoria, Loo Aqui, alias See Mun King. If all reports be true, Aqui was monarch of all he surveyed on the water about Hong Kong prior to our taking possession — that is to say, he was the Sea King who took toll from all that passed his squadron. This is of course rumour only; and we but mention it to say that the presence of Aqui on the island had much to do in keeping people of better character from settling, or even visiting the place.+\n\nGeorge Smith, the future Bishop of Victoria, visited Hong Kong in 1844 and gives an equally critical description of Aqui's activities.\n\nHe possesses about fifty houses in the bazaar, and lives on the rent, in a style much above the generality of the Chinese settlers, who are commonly composed of the refuse of the neighbouring mainland. During the war, Aqui acted as purveyor of provisions to the British armament and acquired some wealth. After the peace, he was at first afraid to return to the mainland, lest he", "txt_file_path": "txt/dfo323lmgvd/RAS-1971.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/z029vt43g", "rank": 0 }, { "id": 206533, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 81, "title": "RAS-1972", "content_text": "SIR JAMES HALDANE STEWART LOCKHART\n\n75\n\nout the nineteenth century, a fashionable pursuit for the dilettante and the serious amateur scholar; even Elizabeth I, Queen of Rumania, acquired a European reputation, under the pen-name of Carmen Sylva, for her writings on the legends and fairy tales of her country of adoption. Lockhart, like N.B. Dennys and R.F. Johnston, became an addict of the new cult and study of folklore.\n\nThe term 'folklore' was coined as late as 1846 by the antiquarian W.J. Thoms; but the foundations of the study can be traced back to the influence of Bishop Percy's Reliques of Ancient English Poetry, published in 1765, and above all to the German brothers Grimm, whose Kinder und Hausmärchen appeared in 1812 and Deutsche Mythologie in 1835. They, in particular, laid the foundations for a study of folktales and popular superstitions upon a more scientific, comparative basis and examined problems from a wider point of view than that of the local antiquarian or literary romantic. The first folklore society in Britain was founded in 1878 and in that year appeared the first journal dedicated entirely to the study. This was the Folk-lore Record, the name of which was changed to the Folk-lore Journal and finally to plain Folk-lore.\n\nIn 1885 Lockhart was appointed to act as local Secretary of the Folk-lore Society of Great Britain and soon after he published an advertisement in the China Review asking readers to submit specimens of Chinese customs, superstitions and beliefs. He appealed to both European and Chinese readers and stated he would be pleased to translate communications in Chinese. He urged Europeans and Americans resident in China to co-operate for 'there can be little doubt that, either by their position or influence, they could materially contribute towards a thorough investigation of a subject which is daily becoming of great interest, and which is gradually assuming a place of no small importance among other branches of science.' It is not clear what sort of response Lockhart got from the readers of the China Review: but he did publish an article in 1890 in the British Folk-lore Journal, which was mainly a translation of material that had appeared originally in the Hong Kong Chinese newspaper, the Chung Ngoi San Po (Chung-wai Hsin-pao)† †† #報1\n\nLockhart's private papers are now lodged with his old school, George Watson's College, Edinburgh, and contain much material on Chinese folklore.62 What Lockhart intended to do with his treasure", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "rank": 0 }, { "id": 206637, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 185, "title": "RAS-1972", "content_text": "THREE CHINESE DEITIES\n\n179\n\nIn c. above, he is two different beings, his benevolent form is as a man with two eyes, “ear pressing\" tufts of hair, three pairs of arms, and hair standing erect on the back of his head. In his malevolent form he is depicted as a man with a leopard's head, three eyes, a lion's nose, a tiger's mouth, a bear's tongue, a boar's tusks, and three pairs of arms. Again, above his ears are \"ear pressing\" tufts of hair, and on top of his otherwise bald head is a headdress called a k'ui ying.\n\nIn the two and a half thousand or so temples visited in South East Asia, Hong Kong, Macao, and Taiwan, the basic forms listed above can be grouped into general categories. T'ai Sui/Yin Ch'iao were seen in 48 temples; among which 11 were Fukienese, 28 Cantonese, 2 Hakka, 2 Ch'ao Chow and two inter-community Buddhist temples. Of these, 18 were in Singapore, 15 in Malaya, 9 in Hong Kong, 3 in Macao, 1 in Cambodia and 2 in Taiwan. The 'youths with a scroll' are mainly Cantonese, as are the majority of the 'youths holding a bell.' The ‘elderly man with a bell' was seen in two Hakka temples and one Cantonese community temple. The images of the 'fierce general' was seen only in Fukienese community temples and a few images of 'youths with bells or scrolls' were seen in Fukienese temples.\n\nThe groups of sixty images have been seen in Shanghai, Hong Kong and Macao, and in Fukien by Hodous. In Singapore and Kuala Lumpur large but odd numbers of T'ai Sui, including a mix-ture of them with scrolls or bells, were seen in two Cantonese community temples.\n\nThese images have not been seen in any Hainanese temples. Only in Cantonese and Hakka temples were these images observed standing on wads of hell money.\n\nThe four charms carried by T'ai Sui, according to a Fukienese god carver, are:\n\na. a seal of office, which, if shaken, causes the heavens to quake.\n\nb. two swords, one male and one female, which are able to destroy demons and wrong-doers.\n\nc. a bell, called Jung Kuei Ch'ung (*) which causes one to lose the way when rung. This bell causes demons to forget their tasks and to wander aimlessly. It is also a magic teller of time.", "txt_file_path": "txt/dfo323lmgvd/RAS-1972.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gm80qf99h", "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": 208033, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 72, "title": "RAS-1977", "content_text": "56\n\nJ. T. KAMM\n\n2 Throughout these essays, mention will often be made of a truly \"watershed\" event in the history of Hsin-An: the evacuation of the South China coast, ordered by the Kang Hsi Emperor, from 1661 to 1668. The step was taken to hinder the activities of the Ming loyalist-pirate Cheng Ch'eng-Kung, best known to the West as Coxinga.\n\n3 Field work in Kam Tin took place from May to September, 1973. Other research was undertaken into the Government Archives, Colonial Secretariat Library, and the Fung Ping Shan Library of the University of Hong Kong\n\nESSAY 1: PERPETUAL TENANCY IN HSIN-AN\n\nA cursory examination of the available evidence on the Ch'ing economy of Hsin-An reveals a seeming paradox: a large tenant population farming a limited amount of cultivatable land, yet enjoying relative prosperity. We shall begin this essay by dissolving the paradox.\n\nThe amount of cultivable land in the Tung Lu section of Hsin-An has probably never amounted to more than 15% of the total surface acreage. While the percentage of arable land was higher in the Hsi Lu, Chinese accounts of the area have always stressed the hilly, barren nature of the terrain. For the period we are studying, cultivated land probably accounted for no more than 20% of the land surface of the county.\n\nIn general, ownership of productive resources (agricultural fields, fishing grounds, oyster beds, quarries, and salt pans) were concentrated in the hands of landlords who leased them to tenants. Land was seldom worked by the holder of the hung ch'i (lit: “red deed”). In short, Hsin-An during Ch'ing was essentially a tenant economy.\n\nLockhart, in his Report on the Extension of the Colony of Hong Kong, describes the population as follows:\n\n\"The inhabitants, by no means wealthy, seem to be, as a rule, comfortably well off, and able to earn an honest livelihood without difficulty. Few signs of anything approaching destitution were seen, and only a few beggars were met.\"\n\nLockhart's observations are borne out by an examination of three indices of relative prosperity: 1) low rent and tax burdens, 2) increase in market activity, and 3) population growth through immigration.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208108, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "series_title": "RASHKB Journal 皇家亞洲學會香港分會學刊", "series_use_hku_proxy": false, "document_key": "RAS-1977", "page_number": 147, "title": "RAS-1977", "content_text": "CHEUNG CHOW -LONG ISLAND \n\n131\n\nJunks are the reason for Cheung Chow which only exists to take over their cargoes of fish, salt, or hides, and to supply them in return with all that junks need, ship chandlery and stores, gear of all sorts, and certain amusements for the fisherman, some of them innocent and some not. It stands between Hongkong with its population of some 600,000 persons clamorous for food, and the fishing fleet which cannot afford to lose time beating about in narrow and often becalmed waters under high hills. At Cheung Chow the wind is almost always blowing, but the deeply indented bay and the sheltering spit between the hills give shelter. The junks can run in, unload their catch, revictual or refit, and stand out to sea in any wind, with no delay. The steam ferry carries their fish to the waiting markets for them.\n\nBut the islanders have a second string to their bow for the presence of the ferry has made it worth while to grow vegetables for the same market, and the little glens of the island are terraced to the limit to provide vegetables to the inhabitants and a surplus for that export.\n\nSubsidiary trades have grown up from the same root, if fish can be called a root; fish must be salted and dried, so there is a great trade in salt, though most of the salt which comes into Cheung Chow is not rubbed into the fish there but is re-exported to China.\n\nWhen we have pictured the little land to ourselves, described its climate, the races and tribes of its inhabitants, we will wander along the busy main street, and so take ship and depart from this little place so like some ancient Greek kingdom set in the wine-dark sea smelling of fish, overrun with pigs. Later we will return to see the Moon-cake festival, and after that let someone more capable take up the tale.\n\nThe Little Land and City\n\nCheung Chow is shaped as the photograph shows.*\n\nIt would seem that one of the very numerous saddle-shaped ridges in which Hongkong abounds has sunk here so that the ridge between the two peaks makes a long double beach, only one hundred yards wide at its narrowest. On the Western Side the bay is large and partly sheltered by other islands, but on the Eastern it is open to the sea, and the N. E. Monsoon pours aslant into that bay, and rages against its headlands. So the town turns its back to the\n\n* Not reprinted.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 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": 208120, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 159, "title": "RAS-1977", "content_text": "CHEUNG CHOW LONG ISLAND\n\n143\n\npainted to the eyes, and clad in gay garments. Behind these a band of native musicians, youths dressed in gaudy clothes, provide the melody and rhythm. The dragon shakes his head and stamps his feet to the rhythm, the bearers grunt and sweat, the musicians fiddle and bang and blow, the spectators spit and chew, laugh and talk, admire and applaud. The last player disappears round a bend in the street and another procession begins to form itself with much good-natured chaff and chatter. Meantime the dragon processions which have already been sent off wander through the distant fields, and the curious rhythm of the dance rises and falls in every corner of the glens.\n\nSo much we have seen for ourselves, but our kind host, who has lived on the island for many years, tells us that on the great day of the feast, all the small processions meet at the special matshed, where are assembled also some of the local gods, as well as visiting deities who have been brought by the folk from other towns and villages. All these gods are then carried in procession to the Pak Tai Temple to make their how to the occupant. Following this they are carried about a mile to the temple of the Queen of Heaven, the Lady of the fisherfolk, through the streets densely packed with fishermen and townsfolk, and thousands of visitors. At this temple the processions stand aside, and the gods in their chairs of state are raced back to the special matshed. The first god to arrive, even if he arrives in several pieces, brings to his devoted supporters the best of luck during the year.\n\nIn the afternoon the cones are overturned and there is a scramble for the cakes, which are then eaten with the happiest consequences for all concerned. It would be interesting to hear more exactly what these benefits are, for the whole feast looks like an ancient fertility cult.\n\nWe are much indebted in this account to notes jotted down by Mr. A. C. Franklin, and kindly put at our disposal. The opportunity to witness the Moon-cake festival was also due to his kindness. If we have not reproduced all the interesting and suggestive comments which those notes contain, it is because we hope that he will find time to throw them into literary form and publish them. Meantime we would welcome corrections, and an elucidation of the meaning of the feast from our students, some of whom might well take time to visit Cheung Chow for that purpose.", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208131, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 170, "title": "RAS-1977", "content_text": "154\n\nW. SCHOFIELD\n\nbefore I handed him over to the Police: thus I was able to show that on balance Government had in the end not lost a single cent. Both shroffs were arrested and sentenced later. I then spent a good deal of time, especially on voyages to the islands, drawing up rules for the financial guidance of my successors, but Mr. Wynne Jones, who took over from me in late 1926, thought them too cumbrous, and discarded them.\n\nOne of the subjects which used to excite much feeling in the Chinese countryside was the disturbance of graves. In 1930 this occurred at Tai Wan in Lamma, on the big sand bank later excavated by Father Finn, once a leading local centre of Bronze Age culture. The sand diggers had cut away so much sand that coffins buried 2 feet deep in the bank were sticking out, and their contents could be seen. I at once ordered digging to stop till the coffins could be properly disposed of. Enquiries in the village showed that the villagers were not interested; so it was clear no local cemetery had been violated, and the persons buried had most likely been boat people. I believe the sand contractors got the Tung Wa Hospital authorities to remove the coffins: certainly there was no trouble with any local people. The high level and good preservation of these coffins showed that their burial took place long after the Bronze Age.\n\nOne troublesome class of case was the 'fung shui' difficulty caused by digging a new grave on a hill ridge not far above an older one. If the family owning the latter lost a child or two by smallpox or other complaint, they would conclude that their ancestor was displeased with them for letting a deceased stranger ‘ride' his grave, and so hinder the good influences of the site reaching him. Such cases might have to be settled by removal of the later grave, or by some compensation to the aggrieved family.\n\nOne crime that often came before my court in the office was stealing sand for building. Sand collecting was regulated by a system of permits, allowing junk masters to collect sand at selected beaches, each junk having its own collecting beach. Sand shortage was serious from 1924 to 1926, when concrete was coming into fashion for building, and between the demands of builders, and the interests of New Territory cultivators of land behind the sand banks, there was acute conflict, which sometimes grew into a shooting match. One such conflict took place at Sha Lo Wan in Northwest Lantau; this village was very jealous of the fine sandbank protecting its fields, and had licensed gun owners; so the junk", "txt_file_path": "txt/dfo323lmgvd/RAS-1977.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/np198x23n", "rank": 0 }, { "id": 208694, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 151, "title": "RAS-1979", "content_text": "124\n\nREVS. J. SMITH AND WM. DOWNS\n\nall-pervading air of suspense, and while we were quite free and unmolested on our trips to the City, we felt the heavy atmosphere that seemed to envelope the city. The crowds as usual milled about in the downtown section, but there was not the gaiety of former times, nor the life in the people. The city was still suffering and so were its people—from oppression and from starvation. Strangely enough at Bethany we were not bothered by inquisitive visitors; only occasionally would a Japanese soldier wander through the House and stare at us, and once a Chinese \"puppet\" detective paid us a ceremonial visit and asked us when we were going to Kwong-chauwan.\n\nDuring this time, many of the Fathers took advantage of the occasion to consult dentists and oculists, and Dr. Chawn, our Maryknoll dentist, was splendid. Realizing our financial straits, he very magnanimously waived payment of our debts to him until after the war. Others of our professional friends were equally kind and sympathetic.\n\nOCTOBER\n\nOne of the things we prized most at Bethany was the luxury of a private room. Having been packed in small rooms with from four to seven others for almost eight months was not a little trying on tempers, and to be able to go to one's own private room was indeed a luxury. For quite some time we had no electric lights in our rooms, as in order to save expense all extra light circuits had been cut out, but we did not mind burning our candles and vigil lights until time to retire. Later on, however, we had lights re-installed in our rooms. We also could sit on our spacious verandahs and watch the glorious sunsets on the South China Sea.\n\nAs mentioned previously, immediately on our release from the Camp, we had made out applications for permission to leave the Colony and had submitted these in proper form to the Foreign Office, of which a Mr. Oda was the head. According to usual procedure in the case of third nationals desiring to leave the Colony, it took about two weeks for the governmental machinery to work, and so when this time had about elapsed, Father Toomey asked Mr. Oda about our permissions. The answer came back: \"Decidedly no!\" We were enemy, and not neutral or third nationals, and under no consideration could we leave the Colony!", "txt_file_path": "txt/dfo323lmgvd/RAS-1979.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/2801w5938", "rank": 0 }, { "id": 208919, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 81, "title": "RAS-1980", "content_text": "PERSISTENCE & PRESERVATION OF HAKKA CULTURE\n\n49\n\nall segments, cut across diverse organizational identities, emphasize what is common to all, regulate competition among the associations in complementary and cooperative rather than in emulative and suppressive terms, and thus maintain a holistic and united community.\n\nDo the problems stated above imply that the Waichow Hakkas' voluntary associations in Hong Kong will disappear after the vanishing of their culture? Of course not. As anthropologist R. Anderson (1972:21) said: “Voluntary associations do not themselves initiate or hinder socio-cultural change.\" Man, only man, is the master of social institutions. It has been shown in my survey that the Waichow Hakkas' voluntary associations based on traditional organizing principles have changed both their organization and content in certain circumstances in order to adapt to the ever-changing urban situation in Hong Kong. In the future, as long as division of labor by locality and dialect exist, their associations will still be an important adaptive device. Therefore, the only real problem to be examined is: How will they change? This is a problem which demands long-term field research (Foster et al, 1978).\n\nNOTES\n\n1 To my knowledge, only Aline K. Wong's papers on the Kai-fong associations describe voluntary associations in Hong Kong (1968, 1971, 1972a, 1972b).\n\n2 The bulk of my expenses for the present study was borne by a generous grant from the Chinese University of Hong Kong, which I acknowledge with deep gratitude. Help was also received from the Institute of Social Studies and the Humanities and the Social Research Centre of the same university, for which I am grateful. I also wish to express my gratitude to many association leaders who spent hours talking to me and instructing me in the history of their associations.\n\n3 In the early Ch'ing Dynasty the imperial court adopted a policy of \"clearing up the border,\" i.e., removing the people living along the sea coast, in order to prevent them from a possible collusion with the rebels overseas (CCCHS, 1950: 27-29).\n\n4 According to my survey made in 1970, some single-surname villages in the New Territories of Hong Kong still exist even under the strong impact of the modern delocalization process. The Lis' village in So Kwun Wat is a good example.\n\n5 In 1975 there were 185 clan and surname associations in the Chinese community of Singapore; the organization of some of these associations cut across locality or dialect boundaries (Hsieh, 1977: 87).", "txt_file_path": "txt/dfo323lmgvd/RAS-1980.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/kh04md207", "rank": 0 }, { "id": 209123, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 26, "title": "RAS-1981", "content_text": "12\n\nSTEPHEN MORRIS\n\ndetermined by the fact that the two people were neighbours or strangers, kinsmen or not, of equal or unequal rank. And in addition they were, of course, either male or female, and young or old. Within the social order an individual's behaviour was regulated by the elders acting under the adet, which was thought to be changeless. In the symbolic order an individual's behaviour was also regulated by the adet administered by the elders who, in this field, were helped by other experts thought to know more about the rest of the natural order of the universe than was fitting to a dignified aristocrat.\n\nIndeed, the main premise underlying Melanau thought was that the universe is held together in a system of natural order, and that if that order was disturbed, whether inadvertently or by deliberate foolishness, trouble would follow; and, until the cause of the disorder was diagnosed and steps were taken to restore proper order once again, the trouble would remain. The rules governing the behaviour of the members of the different ranks to one another in the human social order was as much an aspect of the universal adet as the behaviour of a man to animals or spirits; and improper behaviour anywhere brought disorder, often in the form of illness.\n\nTo finish this brief sketch of the Melanau view of the world, of which men shared only a part with a variety of other beings, I do need to say a little more. For a Melanau his village lay at the centre of his social and symbolic worlds. Beyond the village were the forests, the hills, the sea, and other rivers whose inhabitants, human, animal, vegetable, and supernatural were, or were believed to be, at best indifferent to humans and at worst really dangerous. Above this world is the overworld and below the underworld. These worlds were thought of as countries, as rivers, like the river on which a man's own village was situated. The over- and the under-worlds were more elaborate than I have described and consisted of seven separate worlds above and seven below this our middle world; but the essential point is that each one was by and large a replica of this one, and like it was inhabited by humans, animals, plants and spirits. Since mythical times there have been barriers between these different worlds; and though spirits can still travel freely from one to another, humans, except for special ones like shamans, cannot. One of the underworlds is the Land of the Dead (likou matai); it is also fenced off and once a soul has passed its guardian the soul cannot leave the land of the dead. Ghosts are those unhappy souls who for one reason or another have not been allowed in and wander unhappily and dangerously between two worlds.", "txt_file_path": "txt/dfo323lmgvd/RAS-1981.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ff36bt18m", "rank": 0 }, { "id": 209426, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 83, "title": "RAS-1982", "content_text": "61\n\n\"J.W. Norton Kyshe: \"The history of the laws and courts of Hong Kong\" (2 vols. H.K., 1898), I, p. 658; cf also NCH 3.7.1858, 24.11.1860.\n\nPT 1.8.1933, 1.9.1934.\n\n10 NCH 11.5.1861.\n\n60 NCH 5.4.1862.\n\nG.A.M. Anderson: \"Humanity and Labour in China\" (London, 1928), ch. VI, IX; E.M. Hinder: \"Life and Labour in Shanghai\" (New York 1944), p. 2, 115-116.\n\nSee Hinder, \"Life\", passim.\n\nFor tax rates see Feetham, \"Report\", I, p. 147-148.\n\nFor critical comments on the sectional, non-representative background of Municipal Council members, see China Weekly Review, Shanghai, 24.3.1934, p. 119.\n\nCf NCH 10.7.1852, 17.7.1852, 24.7.1852.\n\nCf NCH 14.10.1854, 21.10.1854 and following issues.\n\nNCH 23.4.1864.\n\nChina Weekly Review 9.1.1937, p. 179.\n\nNCH 20.10.1860.\n\n* China Weekly Review 9.1.1937, p. 179.", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209442, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 99, "title": "RAS-1982", "content_text": "77\n\nIt is reasonable to believe Chang's claim to the Acting British Consul in Canton that he had no wish for disturbances in Hong Kong, 19\n\nCanton depended on Hong Kong for provisions of arms and ships as well as on loans from banks and contributions from wealthy Chinese there. It is more difficult to believe that he had not desired at least some anti-French activities in Hong Kong. A French invasion of Canton was imminent in the minds of Canton officials, and they believed that non-cooperation of Chinese in Hong Kong could do much to hinder French war efforts.50 It is no surprise that he should appeal to the Chinese in Hong Kong to refuse working for the French.\n\nIn fact, a more pertinent question is why did Hong Kong Chinese of various classes respond to the proclamation? Again, Marsh and the English newspapers were convinced it was fear of retaliation in China, and the Daily Press spoke of agents sent here to make sure that Canton's instructions were followed.51 Perhaps this did apply to parts of the population. But I believe there were other forces at work. One of these was a mixture of strong anti-French and patriotic feelings.\n\nThe war between China and France had been well reported in Hong Kong newspapers, and local Chinese had apparently kept a close eye on its development throughout. In September, 1884 sketches of the siege of Keelung in which the French had been repulsed, were being sold in Hong Kong streets.52\n\nIt was reported by several sources that among local Chinese, there were strong feelings against the French, and the local Chinese newspapers gave vent to similar expressions of public opinion.\n\nIn September 1883, the Hua-tzu jih-pao went so far as to suggest that awards should be offered by the Chinese government for the heads of French officers and soldiers for their evil acts in Tongking and Annam. The Hong Kong newspaper proved more zealous in this respect than the Canton government. The Governor-General of Kwangtung and Kwangsi, Chang Shu-sheng, became so alarmed at this provocation by the Hong Kong newspaper that he protested to the Acting British Consul in Canton, H. F. Hance. Hance in turn complained to Marsh, who was Acting Governor at that time, and he issued a warning to the paper.54", "txt_file_path": "txt/dfo323lmgvd/RAS-1982.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mk61z420p", "rank": 0 }, { "id": 209988, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 247, "title": "RAS-1983", "content_text": "225\n\nHayes, James, The Hong Kong Region, 1850-1911, Hamden, Conn., 1977.\n\nHerrman, Albert, An Historical Atlas of China, Edinburgh, 1966.\n\nHook, Brian (ed.), The Cambridge Encyclopedia of China, Cambridge, 1982.\n\nHsiao Kung-chuan, Rural China: Imperial Control in the Nineteenth Century, Seattle, 1961.\n\nLethbridge, H. J., Hong Kong: Stability and Change, Hong Kong, 1978.\n\nNeedham, J., Science and Civilisation in China, Cambridge, (series still in progress). 1953-\n\n+\n\nNg, Peter Y. L., New Peace County: a Chinese Gazetteer of the Hong Kong Region, Hong Kong, 1983.\n\nWatt, John R., The District Magistrate in Late Imperial China, New York, 1972.\n\nWu Ching-tzu, The Scholars, Peking, 1957.\n\nOf all the books I have quoted from, three stand out as my clear favourites. J. J. M. De Groot's Religious System of China is such a mine of information and so well supported with Chinese quotations that it could, I think, have supplied almost everything I wanted on the religious side. J. Dyer Ball's Things Chinese, with its idiosyncratic treatment of Chinese culture under such headings as 'Topsyturvydom', 'Forfeits', 'Mendicants' and 'Lighthouses', betrays a sound knowledge and excellent if cynical understanding. And the Rev. Justus Doolittle's Social Life of the Chinese, based mainly on observations in Fukien province, gives a broad coverage of Chinese society in a systematic and very readable way. Happily, all three of these books have recently been reprinted, two of them in Taiwan, and Ball in Hong Kong. Between them they have delighted readers for over 270 years and there seems no reason to suppose that they will not continue to do so for centuries to come. I dare to hope that all the titles listed in this note will serve to spread that delight even further, by encouraging the reader to wander further into the mysteries of Chineseness.", "txt_file_path": "txt/dfo323lmgvd/RAS-1983.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/j9607p61v", "rank": 0 }, { "id": 210539, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 146, "title": "RAS-1985", "content_text": "127\n\nWhether apocryphal or not, this passage takes us deep within the Roman psyche, and explains an extraordinary fact: when the spirits of the deceased behaved propitiously, they were called lares, but when their actions were malevolent, they were termed larvae (Servius ad Aen. 3.63). Clearly, the Romans were profoundly impressed by this dual capacity of their ancestors for benevolent and malevolent behavior.\n\nThe term larva is also used to characterize a broader group of evil spirits, which we may loosely translate as \"ghosts\". These spirits were compelled to wander (Apul. de deo Soc. 15), and thereby to suffer perpetual hunger and thirst, for the most part because they had been denied proper burial. Thus in one of Plautus' comedies, the Mostellaria, a house is haunted by the ghost of a man murdered and buried secretly therein (lines 499-504). Self-evidently, this was the worst of all possible fates, and it accounts for Plato's recommendation that murderers not only be executed but also denied burial (Leg. 9.874b). This actually happened to the notorious emperor Caligula, with the interesting result that, until his remains received proper burial, his ghost haunted the house in which he had been slain, and eventually caused it to be consumed in a fire (Suet. Calig. 59).\n\nThe prevailing Roman vision of the afterlife may, then, be summarized in the following terms: the individual has a soul that at death normally takes up permanent residence in the grave, where it is to be the venerated object of a cult centred on periodic sacrifices of food and drink. This spirit has a continuing capacity to intervene in human affairs, and normally does so for benevolent purposes; if it suffers neglect, however, it may punish severely those responsible for its well-being. In so doing, it passes into the larger category of evil spirits, which avenge their own tortured condition by haunting the living.\n\nThe popular Chinese conception of the afterlife\n\nMore than a century has now passed since the Reverend Justus Doolittle observed that people in Foochow believe each individual to be blessed with three souls, which separate at the moment of death, and undergo quite different fates. One", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210543, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 150, "title": "RAS-1985", "content_text": "131 \n\n* \n\nof the underworld are thrown open, and the spirits of the dead are free to wander at will. Everyone is obligated to propitiate their own ancestors at this time, but especial care is taken to appease the hungry ghosts, the kinless and neglected who are most likely to seek vengeance against the living. In Taiwan, the ancestral offerings are set up inside the house, those to the ghosts outside. The latter can be elaborate: throughout the island, it is customary to offer a meal of fully prepared food, and sometimes beer and cigarettes in addition.* \n\nThe Roman lemuria occurs somewhat earlier in the year. The ninth, eleventh, and thirteenth of May were regarded as among the unluckiest days on the Roman calendar, for this was the season when their wandering spirits, equally tormented by neglect, were thought to be most active. It was on these dates that the sacred threshold of the Roman home was thought most susceptible to violation, and it was with the aim of warding off the ghosts that the Romans practised the obscure and ancient rites of the lemuria. These are described in great detail by the poet Ovid in his Fasti (5.419-444): the worshipper arose at midnight, made a magical sign with his thumb to protect himself from any ghosts that might be present, and washed his hands in pure spring water. He then took nine black beans and, with face averted, cast them aside, chanting each time the words “these I cast; with these beans I redeem me and mine.\" The ghosts followed behind, gathering up and consuming the beans, and after they had been pacified in this manner, they were urged to depart the house by a loud clash of bronze and a second incantation, again repeated nine times: \"spirits of our fore-fathers, go forth.\" \n\nThe principal festival of Chinese ancestral worship per se is the Ch'ing Ming, now celebrated each year on the fifth of April. It has been richly detailed by F.L.K. Hsu, who accompanied a West Town family to a graveyard in 1942. The tombs housing the remains of the parents of the head of the family were first decked with flowers, then offered wine and a variety of cooked dishes; thereafter, each member of the family offered incense and more wine, and mock paper money was burnt while they kowtowed before the graves. When the ritual was concluded, the \n\n: \n\n||| \n\nPage 150\n\nPage 151", "txt_file_path": "txt/dfo323lmgvd/RAS-1985.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/gt54s866x", "rank": 0 }, { "id": 210769, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 120, "title": "RAS-1986", "content_text": "103\n\nlimestone-bricks fired in open country kilns. Roofs are thatched or patched with pine bark, or of fired earthenware tiles which can cost as much as ¥600 for a single roof. The floors are generally earthen, although concrete floors are also common. Timber is used for rafters, beams and house-posts, and in some areas for inner partitions or lattices which may be elaborately lacquered, as with the Bai housing of Yunnan and in some Naxi areas. Villages vary in size from 10-15 houses to 60-80, although in remote areas villages can be very small, consisting only of some 4-5 houses. Much larger minority settlements and resettlements are also quite common, with populations of 10,000 or more, in lowland regions.\n\nAround the mud paths of the village hogs and fowl, cattle and oxen wander freely or are penned to one side of the house, often in close conjunction with the privy. Primary schooling facilities exist in most areas, but secondary education is rare, and tertiary education reserved for the very few. This is despite the eleven colleges established nationwide specifically for the members of national minorities. Medical stations exist at the xiang level. Children help in the house, in the fields, and at the market, when they are not at school or during school vacations, and their labour is particularly useful in animal husbandry and transportation. The economy remains agricultural, in common with more than 80 percent of China's population, with important elements of animal husbandry, forestry, hunting, and fishing, and in some areas cash-cropping. Hunting small animals provides an important source of protein, while rabbits, deer and other animals are trapped for fur. In some areas a small household trade in pig-husbandry provides a needed source of cash, while fishing in the Dai areas has been reduced owing to the use of chemical fertilizers. Yields and acreages vary widely, depending on altitude, climate, and regional policy. Predominantly wheat and corn-cultivating Naxi households in the arid highlands of Northwest Yunnan cultivated as much as 25 mu of land, while wet-rice and corn-cultivating Yi households in the Kunming plain cultivated only 3 mu per household, and the mixed forestry and wet-rice economy of the Yao in Northwest Guangdong cultivated 0.8 mu of padi per 'mouth.' Sideline occupations are common, particularly chipping granite from quarries by the roadside for resale, or the horse stock-breeding of the Naxi, where a stallion may fetch up to ¥1,000.\n\nPage 120\n\nPage 121", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 210824, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 175, "title": "RAS-1986", "content_text": "158\n\nCARL SMITH\n\nBritish Plenipotentiary, informed them that missionaries would not be welcomed at the Treaty Ports. British officials felt missionary efforts to convert Chinese would provoke the hostility of the mandarins and hinder the proper development of commerce and trade with foreigners.\n\nSir Henry maintained that the treaty extended only to commercial relations between Great Britain and China and not to religious activities.\n\nDuring the discussion about the Anglo Chinese College some of the missionaries were rather critical of Dr. Morrison and his work. This deeply hurt his son, John Robert Morrison, who had been invited to attend the Hongkong meeting by the Mission Society's directors in London. This did not please some of the missionaries in the field, for the young Mr. Morrison was not a missionary but had the office of Chinese Secretary in the Government. A disinterested observer who attended the meetings remarked: \"Indeed it seemed to be the studied purpose of some of them to cast discredit on Dr. Morrison by all means. John Morrison was affected to tears on learning of the way in which some of them spoke of his father.\"\n\nFortunately there was a peacemaker present, W.H. Medhurst, the observer remarked. “If it had not been for him, I fear there would have been unpleasant consequences.”\n\nThe outcome of all the troubled waters was that Dr. Legge was authorised to reopen the school in Hongkong, with four pupils in temporary quarters.\n\nFINDING A HOME FOR A COLLEGE\n\nIt was no easy task reestablishing the Anglo-Chinese College in Hongkong. A new student body had to be gathered, a site for a building obtained, the building erected, the new financial support arranged.\n\nThe Rev. James Legge, Principal of the school, had brought with him from Malacca only one student, an orphan boy he had taken into his family. Mrs. Legge had under her care a Chinese girl", "txt_file_path": "txt/dfo323lmgvd/RAS-1986.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/jq08c7063", "rank": 0 }, { "id": 211069, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 130, "title": "RAS-1987", "content_text": "105\n\nALPHABETICAL LIST OF PERSONS BURIED IN THE PROTESTANT CEMETERY, MAKATI, RIZAL\n\nTO BE TRANSFERRED TO MANILA MEMORIAL PARK\n\n \n Date of death\n Name\n Date of death\n Name\n \n \n 12.6.1944\n AARON, Margaret Tyre\n \n ADAMS, Henry\n \n \n Not known\n AEROBE (baby)\n 26.4.1886\n AHR-LEGER, Suzanne\n \n \n 5.10.1919\n AITKEN, Charles H W\n 2.3.1921\n AITKEN, Mary Louise\n \n \n 29.10.1952\n ALFON, Jose\n 21.4.1919\n ALKAN, Camille\n \n \n 3.10.1915\n ALLEN, George\n 15.4.1906\n ALLINSON, James\n \n \n 20.5.1918\n AMER, Basserody\n 14.11.1904\n AMOLOCHITIS, John\n \n \n 30.6.1962\n ANDERSON, James\n 20.11.1936\n ANDERSON, William\n \n \n 6.4.1908\n Roberts\n \n ANDREWS, James\n \n \n 27.1.1894\n ANDREWS, Richard\n 31.8.1900\n Montgomerie Henry\n \n \n \n ARMSTRONG, George\n 12.11.1920\n ATKINSON, Dorothy\n \n \n 20.6.1925\n AULE, John\n 30.9.1889\n AYLETT, William\n \n \n 20.8.1880\n BAALK, Emil Ch. M\n 13.8.1878\n BACKHOUSE, C\n \n \n 18.3.1903\n BAEL, Joe\n 25.9.1919\n BAENZIGER, Gustav Adolph\n \n \n 27.10.1899\n BALLEY, George\n 3.9.1909\n BARKAS, Gabriel\n \n \n 25.4.1938\n BARNES (still-born)\n 25.1.1923\n BARNETT, Edward\n \n \n 8.5.1936\n BARR, Robert\n 24.1.1926\n BARRIOS, Raphael Plaza\n \n \n 28.4.1960\n BATCHELLOR, John\n 8.1920\n BAUEN, G William\n \n \n Not known\n BENZIE, John M\n 12.5.1925\n BERGACKER, Johanna Maria\n \n \n 3.10.1963\n BERNARD, Son of M L\n 8.7.1881\n BERNSTEIN, Simon\n \n \n 13.3.1900\n BETZ, Max\n 11.9.1882\n BIERMANN, Fritz\n \n \n 12.1903\n BINDER, Heinrich\n 22.8.1892\n BIRD, Isaac J\n \n BLACK, John Gordon\n \n \n 22.2.1870\n BLANCO, Emilio Palomov\n 6.8.1964\n BOIE, Reinhold\n \n \n 14.9.1896\n BLAIR, William A\n \n BLOCH, Leon\n \n \n Not known\n BOLLWILL, DE\n 6.7.1887\n BOLTON, Edwin\n \n \n 10.12.1920\n BONIFACE, Mark Graham\n 15.1.1945\n BOUNTIFF, Eliza\n \n \n 13.11.1918\n BOWER, I H\n 19.3.1899\n BRAMHALL, J C\n \n \n 7.5.1868\n BRAMMER, Agnes\n 26.8.1902\n BARMMER, Heinrich\n \n \n 2.9.1898\n BRAMMER, Otto Franz Ernst Rudolf Hugo\n 15.9.1893\n BRAMMER, Pauline\n \n \n 8.10.1901\n BRAMMER, Richard\n 20.11.1900\n BRAMWELL, Geoffrey\n \n \n 17.1.1915\n BRAUN, Max Francis\n 12.4.1909\n BREMER, Adelisa\n \n \n 25.1.1962\n BREMER, Ann Marie\n 25.9.1961\n BREMER, Dennis\n \n \n 30.11.1941\n BRENNER, Issac\n 2.9.1915\n BRETTHAUER, G Luísa Gonzales de\n \n \n 6.1903\n BRIGENDIRE, Maria\n 10.1.1945\n BROUGH, Robert\n \n \n \n BRIDGE, Harry\n 27.12.1922\n BROOK, John Evans\n \n \n 24.2.1902\n BROWN, Bright\n 18.6.1921\n \n 16.12.1913", "txt_file_path": "txt/dfo323lmgvd/RAS-1987.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/rx919b522", "rank": 0 }, { "id": 211310, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 26, "title": "RAS-1988", "content_text": "worlds’ at sea. Each was as specifically demarcated by its own rhythms, customs, and dialects as its counterpart on the shore and so different were the language, social customs, and sailing patterns of the pirates in Chekiang and Fukien from those of Kwangtung that, in the end, it seemed logical to divide the topic and focus my endeavors solely upon piracy within “the Cantonese Water World”. To what was its spectacular growth of piracy owing? Can it be attributed to ecological or environmental factors?\n\nThe growth of piracy in the Cantonese water world\n\nCertainly, the geography of the Sino-Vietnamese border was ideal for piracy. The region’s plethora of wide, navigable rivers ensured that most of its commerce would be conducted by boat while its long broken coast with its myriad of coves and bays, held out plenty of shelter to any would-be pirate.\n\nIn terms of political geography the region was also well-suited to piracy, for the Sino-Vietnamese border was a region to which the arm of the law scarcely reached. The Chinese government’s writ of authority gradually expired in proportion to the distance one moved west along the coast from Canton to Vietnam while that of the Vietnamese expired as one moved east along the coast from Hue and Hanoi, and the authority of both faded quickly as one moved seaward from the shore. Adding to the administrative complexity was the fact that this region, unified in so many ways by patterns of livelihood and local affinity, was split politically by the international boundary that transected it. Early on, wily outlaws had learned how to survive by crossing back and forth between its differing jurisdictions which served mainly to hinder pursuit.\n\nTo an already superb geography, the economies of the water world added another prerequisite for piracy: waterways abounding with traffic on which to prey. Over the sea lanes moved a continuous progression of merchandise and passengers moving hither and thither from port to port. The wealth of the region was legendary. Commerce was its lifeblood, and fortunes could be made by fitting out ships, purchasing cargoes, or servicing those engaged in such pursuits.\n\nYet, for all the legitimate commerce that took place across its waters", "txt_file_path": "txt/dfo323lmgvd/RAS-1988.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/ft84gb83q", "rank": 0 }, { "id": 211362, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 78, "title": "RAS-1988", "content_text": "54\n\npassing of the regulations would probably mean that the qualifications of the Inspectors would need to be upgraded. To be really effective they would need to possess medical knowledge.\n\nThe Chairman commented that while all agreed it was distressing to see small children struggling with loads up to the Peak, to prohibit them from doing so would deprive their families of needed income so the children would not have enough to eat and in the end would be worse off. He did point out that in the area around Bridges Street there were places set apart where children from the age of about eighteen months to six years were cared for by old, invalided women, but older children would not remain under the charge of such old women willingly and would wander the streets instead, thus running the risk of getting killed or encountering some other danger. Would it not be better for them to be engaged in some work?\n\nIn view of all these considerations he moved that the last clause in the resolution be deleted. It was not that he had no sympathy with the object of the resolution, he said, but there would be too many difficulties in carrying it out. Mr. Chatham suggested that Mr. Bowley would probably agree to this deletion, but if not, he would second the amendment made by Mr. Alabaster.\n\nMr. Bowley, for his part, was not willing to agree. If the number of inspectors were increased, their duties and tasks under the new regulations should not be excessive. It was merely a matter of money. As to determining the age of a child, the regulations might be changed so that a Magistrate or some other responsible person might estimate the age. He was not willing to support a deletion of the latter part of the resolution. He would be willing, however, to have it amended to the following, and prohibiting the employment of children and young persons under the age of thirteen in factories and workshops likely to be injurious to his or her life, limb or health, regard being had to his or her physical condition\". A list of such trades could be drawn up by medical and other experts for the guidance of the Sanitary Department in implementing the regulations. He was not asking the Board to legislate on the matter, but only to endorse certain principles which would then be forwarded to the Government for consideration. The amendment as changed by Mr. Bowley was then accepted and carried unanimously.", "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": 211946, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 361, "title": "RAS-1989", "content_text": "336\n\nJau and Wong, among the gods invited to the jiu festival.\n\nThe origin of the Jau and Wong Temple, and its central position in the jiu festival is recorded on the stone inscription at the 5th rebuilding of the Jau and Wong Temple in 1965. It says that\n\nin the Kangxi [1662-1722] period, pirates were a serious problem in the area, and the residents of the sea coast were forced to leave home and wander about. Fortunately the two officials Wong and Jau were in charge of the Guangdong Prefecture. Thanks to their petitions the old clans were allowed to return. To express their gratitude, [the Dangs of Kam Tin] built a place for the worship of the two and for education. The construction started in 1684 and finished in 1685, when the practice of performing the jiu rites and to stage opera was begun.\n\nThe oral tradition has elements that are not found in the official account. The version of a Mr. Dang, born in the 1920s, was that there was a time when the villagers fought with bandits, many of the villagers died and the central government was asked for support. Jau and Wong were sent leading an army to help. The festival was to commemorate the villagers who died fighting the bandits. Some men born in the 1940s explained that the jiu was to commemorate the officials Jau and Wong who had died in Kam Tin, it was in a way a chiu-dou service for the dead. These two versions agree with the official one in that Jau and Wong are regarded as having helped the Kam Tin villagers in a period of disorder.\n\nAlthough the Jau and Wong Temple was built to express the gratitude of the villagers for the efforts of the two officials in getting royal permission for the villagers to come back after the 17th century Coastal Evacuation, the two are now believed to have god-like powers. There is, for example, the anecdote of Jau and Wong hiring the opera troupe on behalf of the villagers. During the Japanese occupation it was difficult to get the material needed for the festival. So the villagers decided not to hold the celebration. But in the form of two old men Jau and Wong made arrangements for opera players to come. When the villagers learnt about what had happened, on the arrival of the opera players, they changed their mind and celebrated the festival as usual.", "txt_file_path": "txt/dfo323lmgvd/RAS-1989.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/8336pm92h", "rank": 0 }, { "id": 212237, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 179, "title": "RAS-1990", "content_text": "156\n\nThe Portuguese are in considerable numbers here, since they can generally stand the climate better than the English: Many of them have come from the neighbouring island of Macao which is Portuguese. They are a swarthy indolent looking set. They have a strong Roman Catholic College, which is not far from ours.\" Their undermining influence is very strong. The students, priests and friars, etc., wander about of an evening in their long black dresses. The Catholics are very active.\n\nThe Americans are mostly men of business. The Germans are mostly Lutheran missionaries, and capital fellows they are. The French and Arabs are comparatively few in number. There is an English jail, generally full of sailors: Two of the men from the \"Prince Alfred\" I suppose were put in there. I am going regularly to visit the prisoners, Mr Irwin having wished me to do so to assist him. Then there is the Chinese jail; a wretched place. Every hour or two as I sit here, I hear a long heavy clanking of chains as a great gang of them go past in the road, carrying heavy burdens. They make them work hard on the roads, and the continual sight of them has a salutary effect on the Chinese mind. Yet crime is very common.\n\n14\n\nI come in the next place to speak of the college, and of my domestic arrangements. In my former letter\" I gave a brief description of it, which I will amplify a little. I have just made a miserable sketch, or rather ground plan of the college, just to show within a little the relative positions of each of the parts. I will now ask you to accompany me through the establishment. We enter the gateway, as you see in the plan, and go through the shrubbery. We notice it is thickly planted with trees, and here and there on the grass is a small bed with flowers. There are some gigantic specimens of cactus and", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212269, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 211, "title": "RAS-1990", "content_text": "188\n\nevaluation of Legge's overall scholarship would consequently demand expertise in a wide range of Chinese history, literature, and religion as well as awareness of his Christian background. Very few scholars have the background to provide a balanced account of Legge's achievements, especially given our modern love of specialisation.\n\nThe second pragmatic problem is that there are major obstacles in gaining access to all the materials. Oxford's Bodleian does not own all of Legge's library, because much of it was bought by Mr. Wilberforce Eames in 1899 for the New York Public Library. This, however, does not solve the problem, for in 1909 the New York Public Library sold more than half of this collection to the Case Memorial Library of the Hartford Theological Seminary in Hartford, Connecticut. These materials remained in Hartford until the mid-1970s, when most of them were sold once more to Pitts Theology Library of Emory University in Atlanta, Georgia. The total number of titles in this divided collection is nearly two thousand, including a large number of Chinese multi-volumed sets as well as a large number of sinological works and serials in many European languages. Many of these important sources still have Legge's notes in the margins, making them particularly valuable for revealing Legge's sources and his responses. Yet, for obvious reasons, there is no easy way to obtain access to these materials without travelling to all of these different locations. Furthermore, almost all of the earlier texts employed by Legge in the theological education of Chinese students in Hong Kong have apparently been destroyed by the humid climate.\n\nThe anti-missionary bias mentioned earlier has led to a third problem of some practical significance: Legge's lengthy professional career with the London Missionary Society has caused some scholars to suspect Legge's academic standards and competence in Chinese translation and in the evaluation of non-Christian traditions. A close look at his texts does show the strong Christian commitments underlying his work, but they are present in ways which do not substantially hinder a generally sensitive translation. Certainly Legge's philosophical commitments reflect the limitations of his age, but he was remarkably free of the conventions and biases which left far more disturbing marks in the work of some other scholars.\n\nFinally, a basic dilemma involving all sinological work in the 1990s is still the inaccessibility of many basic texts. Gradually, since", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212297, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 239, "title": "RAS-1990", "content_text": "216\n\nculture, which would make Chinese culture all the more accessible to the influences of Christianization. Secondly, it explains why other missionaries who considered Chinese culture to be simply pagan refused to have anything to do with a fusion of Confucianism and Christianity. In their minds, such a combination would hinder the advance of Christian civilization, obstruct the work of the Spirit of God, and ultimately be destructive of God's plan to establish the Kingdom of God on earth. Legge's claim that God had left a trace in Chinese culture threatened their view of the desperate losiness of the Chinese people. In fact, Legge himself would agree with them in general on the issue of the need for salvation, but he disagreed with the missiological strategy which refused to look for any point of support for missionary activity within Chinese culture. Those who opposed Legge were in effect supporting a basic assumption: God would not employ the pagan Chinese culture for the purpose of establishing His spiritual Kingdom. This explained, from their point of view, why He did not send them any special revelation of Himself. It was precisely this latter claim that Legge vehemently denied: to overlook the Shangdi traditions in the Chinese Classics was to deny historical facts related to the destiny of the Chinese peoples.\n\nSee Confucianism in Relation to Christianity, op. cit. See for details of the comparison \"Some New Dimensions in the Study of the Works of James Legge (1815-1897); Part II\", op. cit., pp. 43ff.\n\n1\n\n57 James Legge, Christianity and Confucianism Compared in Their Teaching on the Whole Duty Of Man (London: Religious Tract Society, 1883).\n\nSH\n\nJames Legge, Christianity in China: A Rendering of the Nestorian Tablet at Si-an-fu to Commemorate Christianity (London: Trübner & Co., 1888).\n\nSV\n\nThe original twenty-four-page manuscript, entitled \"Sketch of Ho Tsun Sheen\", was written by Legge in March 19, 1872, and is kept in the South China letters of the London Missionary Society archives. It was later published as an article in a volume called Gleanings From The Mission Field (London: 1873?).\n\nMI\n\nSee The Evangelical Magazine and Missionary Chronicle (January 1833), p. 34; (March 1853), pp. 121-129; (December 1853), pp. 697-707; (supplement), pp. 757-764.\n\nA\n\nThe Taoist priest Legge mentions was one who restricted his study to Laozi's Daode jing, rather than the more esoteric doctrines passed down in esoteric Taoist training. Legge found him \"more prepared than the Confucian literati to receive the message of the Gospel\". The elderly woman convert, at whose deathbed Legge sought a final testimony of trust in Christ, had been \"a professor among her country-women of Taoist superstitions\", but after becoming a Christian she had been a faithful and effective witness for Christ. See James Legge, The Religions of China, op. cit., pp. 275-276, 296-297.\n\nIn Alexander Wylie's Memorials of Protestant Missionaries (Shanghae: American Presbyterian Mission Press, 1867), pp. 119-121, eighteen manuscripts, pamphlets, and books are cited as prepared by Legge in Chinese. At least one of these was done with his Chinese colleague, Ho Jinshan. See Shengjing Zhengju (Proofs of the Bible) (Fuzhou: Taiping Street Gospel Hall Press, 1870). Among these texts are two pamphlets in story-telling form on the lives of Joseph and Abraham which are of particular interest. I have seen a copy of the former in the Bodleian Library, and discovered that it was written in Cantonese dialect; I suspect that the latter is done in a similar fashion, but no copy of it has yet been found.\n\nIn the context of this passage, Dr. Legge found it necessary to emphasize that he had spent as much time with Chinese people as he did with their books. Every day he claimed to spend several hours in visiting them, not only in their homes, but also in their shops. In the same recollection, he also mentions regular ministry in the Chinese prison as part of his vocation. Later on in this passage, Legge's wit also comes through:", "txt_file_path": "txt/dfo323lmgvd/RAS-1990.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/d79206299", "rank": 0 }, { "id": 212670, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 224, "title": "RAS-1991", "content_text": "BOOK REVIEWS \n\n205 \n\nAnn Paludan. Chinese Tomb Figurines, Hong Kong: Oxford University Press Images of Asia series, 1994, 66 pages. Illustrations. Chronology. Bibliography. Index. HK$95 \n\nIt is always a joy to behold a book by Ann Paludan, whether as a scholarly study or for general reading. Her smaller work, The Ming Tombs (Images of Asia 1991), possesses the same high quality of meticulous attention to scholarship as The Imperial Ming Tombs (Yale 1981), an academic publication. The book under consideration here, Chinese Tomb Figurines, is a smaller rendition of her The Chinese Spirit Road: The Classical Tradition of Stone Tomb Statuary (Yale 1991). \n\nThere is no need to have a trained eye or any knowledge of Chinese aesthetics to appreciate tomb figurines as they are shown by Paludan. She describes two types of figurines found in ancient tombs from the pre-Han era to the end of the Tang dynasty in chronological order - those made of clay and those made of stone. Despite their ‘ambivalent' attitude towards objects specifically made for tomb use, the Chinese 'dead were provided with replicas of worldly goods or talismans to help them' in their life in the nether world. Among the figurines reproduced in the book are mounted horsemen; acrobats and musicians; jesters and storytellers; houses for humans and a sty for pigs; and, above all, the ubiquitous 'fat lady' of the Tang dynasty. \n\nIt is wondrous indeed to wander into the countryside of ancient China through the figurines, not unlike perusing Egyptian relics at the Metropolitan Museum for the first time. Readers will encounter colour, pageantry, glorious ceremonies and mundane everyday happenings; and, above all, 'there are no representations of death, illness, mutilation, or violence.' There is, on the other hand, a great deal of humour for readers to savour. \n\nWEI PEH TI", "txt_file_path": "txt/dfo323lmgvd/RAS-1991.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/k356gt84j", "rank": 0 }, { "id": 212813, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 122, "title": "RAS-1992", "content_text": "320\n\nMESNY'S CHINESE MISCELLANY.\n\nThe total strength of the regiment is thus: One Colonel, one Second-Major, two Captains, four Lieutenants, four Sub-Lieutenants, two Sergeants, four Corporals, two Lance Corporals and about 650 to 700 men.\n\nThe strength of this regiment is, however, very much increased by over one hundred and thirty gun-boats and a score or so of old ones. Each new gun-boat is manned by one officer and nine men on a peace footing, to which are added one officer and five men in times of war. The old gun-boats have two officers and over twenty men each, and some of them cruise down in the neighbourhood of the Bogue Forts.\n\nThe new gun-boats thus give a complement of 1,300 officers and men in times of peace and over 2,000 in times of war, to be added to the strength of the above naval regiment, besides a proportionate number of commissioned officers.\n\n1439. PAN FEI-A favourite concubine of Tung Hun Hou, the last but one of the Sovereigns of the Ch'i dynasty, A.D. 499-501.\n\nThe practice of cramping the feet of Chinese girls is ascribed to her by some writers. Mayers says: \"She is celebrated for her beauty and grace, and it is related of her (but on untrustworthy grounds) that the practice of artificially cramping the feet was introduced under her auspices See Yao Niang. Her imperial lover is said to have uttered one day, when gazing at her performances in the dance upon a platform ornamented with golden lilies the amorous expression: 'Every footstep makes a lily grow!' and hence the term Chin Lien metaphorically used for the feet of women is said to have taken its rise. In allusion to the same traditions the expression Lien Kou (lily hooks) is also applied in celebrating this charm of woman-kind.\" The term Chin Lien really means Golden Lotus, not Golden Lilies, frequently translated by foreign writers, and in like manner means the term Lien Kou Lotus Hooks. I have often heard the nicely cramped feet of women described as I tui lien hua, i.e., a brace or pair of lotus flowers.\n\n1440. CHOU TICH CHÈN : The battle name of Chou-han the malicious. The rabid anti-foreign Hu-nan man, who has done so much harm to China and to the Chinese by stirring up animosity against foreigners instead of friendliness, adopted as a battle name the characters Tich-chen, which means True as Iron, or \"True as steel\" Chou Han has now fallen, and is ruined, and he is bound to die a miserable death, like everybody else who gets in the way of Christian progress. The following two characters-Tich-chen —may now be substituted for the two so boastfully selected by himself.\n\nHu-nan is bound to be opened to foreign trade and friendly intercourse with foreign nations. No mortal man even yet kicked against Christianity without hurting himself. Chou Han is as good as dead, or he ought to be dead.\n\n1441. AI YEH -The leaves of Artemisia Moxa, q.v. This is considered a lucky plant. On the fifth day of the fifth moon every family gets a few leaves to hang over the house doors. When dry and rubbed up it answers the purposes of punk or tinder, and may be lighted with flint and steel by striking fire over the punk in the usual manner. It is also burnt to drive away insects, or mosquitoes at least, and is very useful as such.\n\n1442. I-TS'AO-Healing Herbs, Medicinal Herbs, Drugs, Artemisia Moxa, q.v.\n\n1443. AI-HO-Punk made from the dry leaves of the Artemisia Moxa, q.v., and used as a cautery in various cases of disease, and burning the scars seen on the head of all properly initiated Buddhist priests. Each scar represents a vow to abstain from evil and perform good deeds.\n\nA full Index will be issued every Six Months.\n\nJan. 9th, 1896.", "txt_file_path": "txt/dfo323lmgvd/RAS-1992.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/qf85tx75x", "rank": 0 }, { "id": 213242, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 64, "title": "RAS-1994", "content_text": "43\n\n1863. By the year 1867 he was in partnership with N.G. Peter. Mr. Peter served as Vice-consul for France at Macao, but left when he retired from the firm in 1871 (Macau Boletim 1 July 1871). Mr. Ebell in 1877 transferred his business at Macao to C. Milish and joined the firm of Edward Herton of Swatow under the style Herton, Ebell and Co. At the same time the firm opened an office at Haiphong in Tonquin (DP 16 Jan, 8 Oct. 1877).\n\nKirchner, Boger and Co.\n\nJohn Alhed Kirchner, an assistant in Siemssen and Co., and Hemrich Boger, an assistant in Hesse, Ebelts and Co., entered into a partnership in 1866 to conduct business as merchants and commission agents under the name of Kirchner, Boger and Co. (GG 7 July 1866). They closed down in 1874 – Mr. Boger died about the year 1905 (PRO Hong Kong, Probate file 18/1905/1727 jacket for will of Heinrich Boger, but there is no document in the jacket).\n\nFirms established after 1880\n\nThere was a significant increase of German firms in Hong Kong during the 1860s. Partially this is attributable to the necessity of firms leaving Canton during the Second Opium War and relocating in Hong Kong and to a lesser extent in Macao. When foreigners could return to Canton not all firms which had been operating there chose to do so. Others did but retained their office in Hong Kong.\n\nI have found no records of the establishment of a German firm in Hong Kong in the 1870s. Bornemann and Co. opened an office in Hong Kong in 1888. The founder was Fred Bornemann. In 1914 the partners were Carl Brending and Sohn, Soltau, Germany, H. Schumacher, Shanghai and G. Binder. Gustav Wilhelm Binder began his business career in Hong Kong in 1897 as a clerk in Carlowitz and Co. The firm returned to Hong Kong after the Second World War. In 1929 the principals were Sum Pak-ming, F. Ordepp and H.A. Westphal.\n\nJebsen and Co., according to the list of companies in liquidation after 1914, was established in 1894. At the time of liquidation the partners were J. and H. Jebsen. Jacob Friedrich Christian Jebsen appears on the Hong Kong Jury lists from 1897 to 1901. Christian Witzke and Heinrich...", "txt_file_path": "txt/dfo323lmgvd/RAS-1994.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zk522640g", "rank": 0 }, { "id": 214011, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 80, "title": "RAS-1997", "content_text": "46\n\nappeared to the Sixth Son who was resting, weary and sick with over-work and revealed to him that Meng Liang had recovered the bones of another and gave the Sixth Son details of where his, the father's, body really lay. Meng Liang set out once more, disguised as a Tatar soldier and after a series of episodes the bones were recovered, but not before several of the Sixth Son's comrades had been killed or committed suicide. These deaths led the Sixth Son's condition to deteriorate and for his spirit to wander whilst he lay in a coma. The emperor's nephew on his way to visit him saw a tiger barring his path and shot and grazed it with the arrow. On reaching the bedside of the Sixth Son, who rallied at that point, the Prince was told that the tiger was the spirit of the Sixth Son roaming the hills and was duly appalled at the idea that he had nearly killed the Sixth Son. Despite all efforts, the Sixth Son's condition grew worse and soon he died, vomiting blood.\n\nIn another episode of the tea-house tales the ruler of the Liao Khitan planned to assassinate the Sung Emperor at a meeting to which the Sung Emperor had been invited at Chin-sha Nan. As the plan had been detected by the Eldest Son of the Yang family he disguised himself as the Sung emperor whilst the Second Son went as the Crown Prince, with the other brothers in attendance. In the event they in turn were recognised and in the ensuing fight the Second and Third Sons were killed and, apart from the Sixth and Seventh Sons, the others were captured.\n\nOne of several cult centres dedicated to the Yangs in northern China developed in a temple on the Buddhist holy mountain of Wu T'ai Shan, in northern Shansi province. There are at least three temples in Taiwan in which Yang Yeh is the main deity. And only in Taiwan are the Fourth, Fifth and Sixth sons collectively portrayed together on several altars with the collective title of the San Wang-tsu. In an old temple near Taichung the seven main images on the main altar represent the Seven Sons although, according to the temple keeper, the group did not include the father. However, the smaller portable images of the Seven on the front of the same altar had alongside them several other images which did include the Father, Yang Yeh, and the Mother, Yü Lao T'ai-chün, and a complete outsider, the mythological deity, Yang Chien [Erh Lang] who bears the same surname. The temple keeper explained that in about 1986 all nine main images, carved on the mainland many years ago and brought over to Taiwan, which at that", "txt_file_path": "txt/dfo323lmgvd/RAS-1997.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/wp98g7579", "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": 214429, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 287, "title": "RAS-1998", "content_text": "253\n\na quick sweep of the area then douse. 'Douse lights' was the official term used when passing an order. Coast artillery searchlights could not be used in an anti-aircraft role as they had very little elevation.\n\nThe Bluff Head Battery\n\nThe Bluff Head Battery was set up as an improvised emergency battery sometime after 1938 in the event of war. Although no two batteries were exactly alike they all conformed to a general pattern. A typical emergency coastal battery, such as that set up on the Bluff, would consist of two guns either fitted with their own gun shields or mounted in temporary steel framed casemates covered with sandbags which would later be rebuilt in brick or concrete, with sunken expense magazines or shell stores and air-raid shelters or dugouts for the gunners between them. There would be two searchlight emplacements, one on each flank of the battery, so that the guns could be used at night. A battery observation post equipped with range finder, predictor, and fire-control equipment would be sited behind the guns, if possible on higher ground, otherwise in a two or three storey tower, or in a convenient nearby building.\n\nThe battery would have been surrounded by barbed wire entanglements, and protected by infantry defences such as pillboxes, sandbagged machine-gun emplacements, and slit-trenches. The searchlights were housed in small brick or concrete shelters protected by steel shutters, each searchlight powered by its own diesel-engined generator housed in a small engine room at the rear of the shelter. Alternatively wet cell accumulator batteries in series could be used and probably were at Stanley, as a number of carbon rods, which were a component of this type of battery, have been found discarded in old bunkers and several old battery charging rooms have also been found. Emergency sandbagged searchlight emplacements could also be set up quickly if required.\n\nOther Gun Emplacements\n\nA mobile anti-aircraft battery, 18th AA Bty, 5th AA Regt RA, is known to have been captured at Stanley on 25 Dec 1941. An AA position is shown on old wartime maps on the spur above Tai Tam Tau,", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214490, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 348, "title": "RAS-1998", "content_text": "317\n\nland-owners and tax collectors, to the magistrates and to the other Spaniards in these islands, such that it does not appear but that all of them down to a man conspire to hinder the good works that we could do among these Indians if we were not hindered. Furthermore, they avert their eyes from what they are obliged to do as men of faith, the examples being too numerous. Others, in pursuit of their own interests and unbridled greed, prevent us from doing anything because more damage can be done with these weak people with one bad example that is given to them than all the good that we can achieve by preaching to them. And many of the land-owners and magistrates, who have more responsibility than anyone else to favour us, by exploiting their estates and people cause these poor people such offence and vexation that we are given no opportunity to be able to tell them of the good that God has sent them through the offices of Your Majesty.\n\nAll the disputes and quarrels arise out of this because since they can see that we stand up to them against their interests and that we bring to light their bad examples, they turn against us and persecute us and slander us, seeking any possible means to pursue their ends, and there is nothing we can do to prevent them.\n\nWith the arrival of the Court we believed that all these evils would be remedied and indeed a large part of them have been because the magistrates are less audacious and the land owners are less dissolute, and although not everything has been remedied, the president and judges have acted in a correct manner, and as a result we believed that the situation had been much improved.\n\nBut from what we had thought would bring the remedy to all our troubles now has come our ruin, and we speak in this way because what has occurred is truly of enormous proportions because since the magistrates and land owners have no obstacles but us to prevent them from getting their way, they have informed the Court that we are interfering in the Royal Jurisdiction and in this way they have found a manner of discrediting us so that we are not in a position to stand up to them and thus they have informed the president and judges that we had stocks and prisons, that we seized and punished the Indians and, because of an order provided by Your Majesty on this matter, they pronounced [an infraction against?] a Royal decree that is attached to this letter for Your Majesty to read.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214513, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 371, "title": "RAS-1998", "content_text": "340\n\ncommander's residence. Indeed, its present use is a naval canteen. The sleepy staff were somewhat surprised to see an invasion by foreign tourists, but they allowed us to wander all over the house as if it were our own. Later research pinned this house down as being the governor's residence, as opposed to \"Government House\".\n\nFrom this vantage point it is possible to look into the naval base. There is not much of interest, except for one smart but small building towards the northern end of the base that looks as though it could have been the former customs house. It has a four-storey tower with a very tall flagpole and a large verandah overlooking the sea. My previous visit in 1996 afforded me a closer look at this well-preserved building, but only by gaining unauthorised entry to the naval base. The front gates were, naturally, guarded - but a door into one of the external walls had a sign that a canteen was doing business up the stairs. Up I went - and then down I went on the other side, but only very briefly. Much as I liked what I saw, I did not fancy spending a few years there.\n\nBack at the governor's residence, comparing notes and old photographs with a naval officer who had just strolled up the hill for lunch, we established that the actual Government House still exists, but that it is firmly inside a military compound. Nothing daunted, we found the place - inland and a mile or so to the west of where we were. Unfortunately, but not surprisingly, no amount of pleading with the guards at the gate could get even a foot inside. But we could get a glimpse of the roof of the building in question - just through the gate and to the right - about 100 yards away, partially hidden by trees. The details that we could see confirmed it as being the former British governor's residence.\n\nDuring lunch, Jessie and a few others wandered off in search of the King's Hotel, the Hongkong Bank building and a few other places from her past. Unfortunately they did not find any.\n\nThe only other point of interest that we saw was an obelisk, in the middle of a traffic island near the seafront, commemorating \"the taking back of Wei Hai from the British after years of pain.\" Lucky, I suppose, that Wei Hai was not subjected to as much pain as Hong Kong.", "txt_file_path": "txt/dfo323lmgvd/RAS-1998.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/1g05n0794", "rank": 0 }, { "id": 214853, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 268, "title": "RAS-1999", "content_text": "236\n\nThese symposia were mostly held in the gracious old Hong Kong Club building, completed in 1897, which had a wonderful ambience. I fell in love with its splendid Victorian lavatories which, believe it or not, still actually flushed. In 1954 in England, a septuagenarian surveyor, Harold Palmer, said to me:\n\n'When you get to Hong Kong, Dan, see if some of the buildings designed by my architect grandfather, Clement Palmer, are still standing.'\n\nI reported back after I arrived here that the old Hong Kong Club building was still basking in its glory. Sadly, it was demolished in 1981. There, before World War Two, you had four waiters for a table of four guests. A fifth 'senior' waiter oversaw the four waiters.\n\nAn RAS member who lived in Hong Kong for approaching 30 years wrote a couple of years or so ago from his home in England:\n\n'No, I do not miss the present-day Hong Kong one little bit. But I do miss the Hong Kong of the 1950s and '60s.'\n\nTo what degree does nostalgia creep in? Let us take a wander down memory lane. What was the Colony really like when our Branch was re-constituted in 1960?\n\nOur first Patron was the then Governor, the late Sir Robert Brown Black, and he honoured us by chairing one of our RAS meetings. In his South China Morning Post obituary, on 7 November 1999, the heading read, 'Farewell to “Golden Days” Governor'.\n\nA few months before he left Hong Kong, in 1964, a petition signed by many Chinese was delivered to the Colonial Secretariat to try to get the 'powers-that-were', in Britain at the time, to grant Sir Robert an extension.\n\nA similar request for an extension had also been submitted in the case of his predecessor, Sir Alexander Grantham, Governor from 1947 to 1957, one of Hong Kong's early post-World War Two 'architects'. But certainly, in those days, everything was not rosy. After 1949 we had our 'backs to the wall' and entrepot trade with China had ceased.", "txt_file_path": "txt/dfo323lmgvd/RAS-1999.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/s178b887x", "rank": 0 }, { "id": 215005, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 101, "title": "RAS-2000", "content_text": "57\n\nan auspicious location to build a palace [of peace] where all the world's powers could meet and create a peace that will last ten thousand years.\n\nThe second letter is not addressed to any specific addressee with the writer also signing himself 'The Spiritual Man Yuan Chun`.\n\nSir,\n\nYour humble disciple learned that your righteous attempt to bring peace to Europe was rebuffed. Your setback was not due to your lack of sincerity for peace, but is due to the Western people's desire for war.\n\nSir, you know that the Chinese people [in Europe] have been placed in great danger by the war. We believe in your powers to make further attempts for peace, and to ensure our safety and our eventual return to China.\n\nThe third letter is addressed to His Excellency the Commander-in-Chief and is unsigned:\n\nThe current situation is one of utter chaos; the people's lives are very hard and we have waited in vain for the government to alleviate our difficulties. Our country is weak and the people disunited. Now is the time for an heroic brave man to take command and launch a crusade to stabilise the nation and unite the people. I hope Your Excellency will not hinder my efforts to carry out this righteous duty and I ask for your assistance in this endeavour.\n\nI wonder if any of the above letters were sent and, if so, whether the contents had any result on the final cessation of hostilities.\n\nWhilst writing this article I was fortunate to find a book on the life of Two-gun Cohen, the well-known personage with strong ties to China. Morris Abraham Cohen was born on 3rd August, 1889 in Stepney, London's East End, of an immigrant Jewish couple from Poland. He was shipped to Canada at the age of 16 after having come into conflict with the authorities. In Canada he learnt to ride, shoot and gamble, and", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215069, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 165, "title": "RAS-2000", "content_text": "122 etc. are the actual Taisui who perform the functions and duties of the deity. The bells have magical properties and a Hokkien god carver in Singapore explained that all Taisui images should carry one of four specific charms. The main one is the bell which when rung causes the hearer to lose his way and wander aimlessly. Therefore a demon hearing it forgets his task and wanders off. The other three charms are the seal of office which when shaken causes the heavens to quake; and two swords, one male and one female. Another unusual feature is Taisui's footwear. Normally he wears sandals but occasionally only one foot is shod the other being bare. This form is comparatively common on Fukien community altars, an excellent example being in the Buddhist temple in Yen Kiu Road in Singapore. Only one example has been noted in Hong Kong, on an altar on a junk in the Pearl River. The one bare and one shod foot is said to represent the amount of rain expected during the coming season [see above under The Rôle of Taisui for an explanation provided in eastern China]. A similar story has been told about the Immortal Lan Caihe and, as we have seen above, about Mang Shen.\n\nAn unusual large clay image of Taisui in a temple near Kam Tin in the New Territories depicts him with the bell in his left hand, and with a third eye. The bell, according to the temple keeper, has magical properties. Even more unusual is the image in Hung Hom in Kowloon with the usual bell in Taisui's right hand but unusually he has a Tantric necklace of thirteen skulls draped around his neck.\" Other lone image carvings are standard, anonymous seated officials or scholars with no particular characteristic and only identifiable as Taisui by the written Chinese characters on the front face of the base or because they are standing on piles of spirit money which, according to common belief, no other deity does. The lone Taisui image tends to be referred to as the 'Taisui [or Intendant] of the Current Year' EX-\n\nOver the years and in a number of places ranging from Singapore to northern China various informants have explained, mostly contradicting each other, that the images with a bell is the Taisui of the Year, the one with a scroll or tablet is the Taisui of the Month and those without anything are the Taisui of the Day.\n\nIn a small temple in Sepang near Port Dickson in Malaysia, three images on a side altar stand side by side. A typical Taisui image with a\n\nPage 165\n\nPage 166", "txt_file_path": "txt/dfo323lmgvd/RAS-2000.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/nk328168n", "rank": 0 }, { "id": 215298, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 75, "title": "RAS-2001", "content_text": "23\n\n45. Cabinet Minutes, 6 June 1934, 23(34)6, 13 June 1934, 24(34)6, 3 Oct. 1934, 33(34)5, CAB23/79, PRO.\n\n46. Confidential Circular Despatch, June 1934, CO323/1298/10 and CO854/175.\n\n47. Colonial Office to Governor Hong Kong, 6 April 1934, CO323/1298/11.\n\n48. Information from R.R. Todd, an administrative officer in Hong Kong 1924-56, interviewed in 1986.\n\n49. CO323/1298/11. CO852/16/10.\n\n50. CO852/219/13.\n\n51. Circular Despatches, 13 April 1934, and 15 May 1934, CO854/175.\n\n52. Havinden and Meredith, 188-90. Governor Hong Kong to Colonial Office, 2 May 1934, CO323/1290/6.\n\n53. Circular Despatch, 19 Sept. 1936, CO854/170.\n\n54. Governor Jamaica to Colonial Office, 6 July 1936 and 11 Aug, 1936, CO852/51/9. Governor Jamaica to Colonial Office, 3 June 1937, CO852/106/19.\n\n55. An Economic Survey of the Colonial Empire, HMSO Colonial No 95 (London, 1934), 137. Economic Survey Col. 109, 170; Economic Survey Col. 126, 170. Hong Kong Trade Statistics 1932, 1933, 1934, 1935.\n\n56. Circular Despatch, 13 March 1933, CO323/1230/11.\n\n57. Letters and Memorandum from Hong Kong General Chamber of Commerce in Caldecott to Colonial Office, 25 July and 4 Aug. 1936, CO852/51/9. McKenzie (Custom House) to Eastwood (Colonial Office), 18 Sept 1936. Rydderch (Custom House) to Colonial Office, 26 Feb. 1937, CO852/107/1.\n\n58. In 1936 exports of electric flashlight torches totalled HK$2,930,000, including India HK$595,000, Netherlands East Indies HK$379,000, and Britain HK$167,000. Hong Kong Trade Returns 1936.\n\n59. Minutes on Caldecott to Clauson, 15 Oct. 1936, CO852/51/9. Clauson commented: 'It is all too seldom we get from a colonial governor so thoughtful and comprehensive a review of the future of the colony he governs.'\n\n60. Officer Administering Government, Hong Kong to Colonial Office, 30 Sept. 1937, with enclosures, CO853/109/5. King (Board of Trade) to Eastwood (Colonial Office), 13 Nov, 1937, CO852/109/5.\n\n61. Circular Despatch, 2 June 1937, CO854/176.\n\n62. Memorandum by Hamilton (Superintendent of Imports and Exports Hong Kong), 22 April 1937 CO852/106/19. Hong Kong Trade Returns 1937.\n\n63. Circular Despatch, 24 Feb. 1938, CO854/177.\n\n64. Minute by Caine (Financial Secretary Hong Kong 1937-39), 24 Jan. 1940, CO852/215/3. Gas masks, CO129/580/9. Aircraft assembly, CO129/571/15 and CO129/580/4.\n\n65. Hong Kong Blue Book 1936, 1938, 1939, 1940.\n\n66. Calculations made as in note 5 from Hong Kong Trade Returns 1938 omitting all raw materials, unprocessed agricultural products and exports of banknotes (valued at HK$36,000,000).\n\n67. Clausen described the policy of the Colonial Office in these words when speaking at a meeting of the Overseas Trade Development Council, 31 July 1935, CO852/16/7.\n\n68. Colonial Office to Neville Chamberlain, 15 Jan. 1936. Federation of British Industries to Warren Fisher, 14 Feb. 1936. Minutes in Treasury file T160/763/F14811/1.\n\n69. Minutes of the second meeting of the committee, 23 April 1937, T160/763/F14811/1.\n\n70. CO852/16/13, The inventor approached the Colonial Office directly and officials referred the project to the governor of Trinidad. The governor appointed a committee which doubted if the project was feasible. The Colonial Office received a number of similar proposals in the 1930s. Often the entrepreneur was eager to set up a factory provided that he was granted a high protective tariff, an exclusive license, part of the capital costs, subsidised freight rates and other financial privileges. In effect the businessman was asking the colonial government to bear all the risks while he would enjoy the profits if the project was successful. See for example CO852/16/9, a proposal to set up a factory in Nyasaland to process sisal into binder twine. An official commented that this was a last desperate attempt by a bankrupt farmer to keep his own sisal estates going.\n\nPage 75\n\nPage 76", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215468, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 245, "title": "RAS-2001", "content_text": "194\n\nSpread before us was a buffet of rice and vegetables, fish, veal and, for those who wanted them, green chillies. All this was followed by strawberry pancakes. To help lunch go down we had half an hour to wander round the grounds. There was a cool breeze singing in the pine trees. Everything was beautifully fresh and clean. Numerous little sitting-out areas with wooden seats and benches made it possible just to sit and enjoy it all, accompanied by the distant sounds of an off-duty member of the hotel's staff sitting under a tree and strumming a guitar.\n\nA cash-less society\n\nBefore setting off, we were told that we could change money at the hotel, but there was none to be had as we had to wait for the man to come up from Paro with the cash. There were post cards and local handicrafts in the hotel shop, but this was well and truly locked with a large pad-lock. Perhaps the absence of local money was not going to be a problem if this stronghold masquerading as a shop was anything to go by.\n\nWe all piled on to the minibuses with much discussion about what to wear. Sure enough it was warm in the sunshine, but in the shade was an entirely different matter. Dozens of traditionally dressed staff were standing around with big smiles to see us off. It looked as though they were ready to stand down as soon as the two small buses and their contents disappeared for an explore.\n\nUntil the 1970's Bhutan had been more or less closed to outside influences. Even so, the spread of 'western civilisation' has not had a very pronounced effect in the last 20-30 years. Similar to pre-Meiji Japan, there are rules on a number of aspects of everyday life, including what Bhutanese people must wear - the go. I heard that for this reason, Bhutan is a popular holiday destination for Japanese; it reminds them a bit about their past. As I noted earlier, there are other regulations about building styles - they all have to follow the same traditional pattern. This makes for a very attractive and orderly appearance, but it also means that when a 16th century monastery is pointed out to us it does not look particularly old; a brand new one would look pretty much the same.\n\nOur first destination as a group of tourists was the National Museum", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215469, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 246, "title": "RAS-2001", "content_text": "in Paro. This is housed in the circular Ta Dzong, a former watchtower built in 1649 by the first governor of the Paro valley to safeguard the main dzong from inroads by Tibetans. The museum is well stocked with a great deal of Buddhist artefacts, including a number of *miraculous footprints*; a whole floor dedicated to postage stamps, for which Bhutan is famous in the world of philately; copper teapots and spittoons, the latter being for the use of betel-chewing monks during religious ceremonies; and costumes and coins. Having been frustrated at the hotel, I still wanted to buy some post cards. I saw some, together with other articles for sale, in a glass cabinet that was being guarded by three members of the museum staff. However, I was told that I could not buy any as nobody had the key to the cabinet. It transpired that this was only to be used by the official responsible for collecting the cash, and she had been taken ill and gone to distant Thimpu for treatment. The poor thing could have derived some comfort from the knowledge that her three minions were guarding her stock-in-trade against all comers - especially those that wanted to buy things.\n\nPerfect posers\n\nFrom the museum there were spectacular views up and down the Paro valley from its floor at 7,000 feet to the surrounding mountains, some of which, snow-capped, reached 17,000 feet. And it was up the valley we went to look at the ruined Drukgyel Dzong. Originally built in 1647 but destroyed by fire in 1951, this was one of the many fortresses designed to counter the frequent Tibetan invasions. Our visit included a wander round the village, where we found for the first of countless times to come how willing the people are to be photographed. It almost seemed as though they automatically adopted perfect poses and groupings, even very small children, because they knew that better photographs would be the result. I regretted later, when my films were developed in Hong Kong, that they could not also advise on apertures and exposures. Maybe this will come.\n\nWith a glance up to the sharp and snowy peak of Jhomolhari, Bhutan's second-highest peak at over 24,000 feet, we set off again down the valley for afternoon tea and bickies at the Eye of the Tiger Lodge. Sipping our refreshments we could gaze over the valley at the famous Taktsang Monastery (the Tiger's Nest), perched 3,000 feet above the road up a cliff face, and be thankful that we did not quite have the time", "txt_file_path": "txt/dfo323lmgvd/RAS-2001.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/zg651950g", "rank": 0 }, { "id": 215906, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 205, "title": "RAS-2002", "content_text": "139\n\nTHE ROYAL ASIATIC SOCIETY\n\n(HONG KONG BRANCH):\n\nTHE FACES, THE STORIES AND THE MEMORIES\n\nEve Lam\n\nThe hall in the Hong Kong Museum of History, is dark. The room seats about 200, but it's not even half full. Those in attendance are mostly gweilos and gweipos, and with his silver-blond hair and fair skin that looks a bit flushed under the spotlight, the man giving the opening remarks on stage is indeed a gweilo. But this foreigner knows more about the place than most born and bred Hong Kongers.\n\nHis name is Dan Waters; he's president of the Royal Asiatic Society (Hong Kong Branch) — and he's giving the opening address at the Society's 40th anniversary conference, \"Hong Kong: Forty Years of a Growing City.”\n\n\"If I had been born in the computer age, the chances are I would be reading this address from a portable ‘electric brain,' as a computer is termed in Cantonese,\" Waters said. \"But several of us taking part in this conference were born many years earlier. Indeed some of us have lived in Hong Kong for longer than the 40-year period (1960 to 2000) which we are reviewing here today...\"\n\nThe conference is free for all RAS members. They are a dedicated lot who have come in early on a Saturday morning to listen to these scholars and celebrate the accomplishments of the society to which they proudly belong.\n\nA glance around the hall and everyone is concentrating their attention on Waters, the longest active member of the Society.\n\n\"...An RAS member who lived in Hong Kong for approaching 30 years wrote a couple of years or so ago from his home in England: 'No, I do not miss the present-day Hong Kong one little bit. But I do miss the Hong Kong of the 1950s and '60s.' To what degree does nostalgia creep in? Let us take a wander down memory lane. What was the Colony really like when our Branch was re-constituted in 1960?...\"", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215972, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 271, "title": "RAS-2002", "content_text": "205\n\nbecause of this specific claim.\n\nSeveral points of interest should be underscored in this account. Although Ch'ea had stopped the rituals of ancestral veneration at home and during the festival seasons, he continued to live in accordance to other accepted norms, including \"cleaning the graves\" of his ancestors. Apparently wanting to be with people and to share his message, Ch'ëa had obviously worked through the ethics of which traditional practices did not hinder his Christian life and so developed means of approach to others through them. Kot was very specific about the themes Ch'ea spoke about, some which he might have heard from Ho and Legge in Hong Kong in the spring of 1856. What Kot remembered were themes on \"the bounty of God in creation and providence,\" the latter an issue expressed in Legge's sermons and most likely in Ho's elegant Chinese homilies, as well as elaborations on the nature of the soul, why people should not worship idols, and \"the propitiation made by Jesus Christ for the sins of men.\" In spite of the disbelief of many listeners in the cemetery after Ch'ea mentioned that he had the “divine books\" in his possession, Kot kept note of where he lived and made it a point to visit him nearly a month later.\n\nCertainly the fact that Kot waited a full month before attempting to visit Ch'ea suggests that he did not feel very comfortable or highly motivated to do so. Apparently Kot had begun questioning his village neighbours about many of the issues Ch'ea had raised, and so a greater curiosity about Ch'ea's actual \"domestic arrangements\" prodded Kot to see if this local preacher lived by what he taught. Once he found Ch'ea's home, Kot was invited in and saw, perhaps to his surprise, that \"there was in his house neither Koon Yum (Guanyin, the famous Chinese female Boddhisatva), nor Kwan Ty (Guandì, the spirit guardian, often the image placed on doors as a protector of homes), neither ancestral tablets, nor incense pot.\" Willingly receiving Christian literature from Ch'ea at that time, Kot returned to his village only to find his neighbours still taking Ch'ea \"to be mad.\" After intermittent reading of the books and later repeated visits by Ch'ëa (in \"my house three or four times\"), Kot began to join Ch'ea in \"worship[ping] God\" and \"convers[ing]\n\n+62", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 215976, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 275, "title": "RAS-2002", "content_text": "209\n\nin the muddy shallows of the river. Dusk had already come, the air was \"cool and refreshing,\" and the cowherd responsible for the water buffalo was washing their bodies as they lounged in the cool environment after a hard day's labour. Neither the cowherd nor the buffalo responded to the sight of the strange men. But once the boat rounded the next corner in the river, they silently came up to a \"girl driving home two or three cows.\" When she peered through the darkening light into the boat and realized she was gazing at \"strange faces and forms,\" she spontaneously shrieked and ran away from her cows, yelling that \"demons\" were coming up the river! To her the word was not simply a casual derogation, but was actually descriptive of what she saw. Certainly it was also believed by many who were her neighbours. There may be other ways to respond to demons, such as lying quietly on the water buffalo you are cleaning and not looking into the faces of suspected ghosts or demons, but the belief remained the same. This demonisation of foreigners easily increased the common people's tendency to fear and despise them, and could erupt into destructive violence, especially if political and military reasons prodded them to express their fears and hatreds more openly.\n\nStill later on the return trip, when the Chinese members of the missionary group had gone ashore during the evening to sleep on firmer supports than the floating boats could offer, those on land were attacked by a mob of “lewd fellows of the baser sort\" who obviously spent most of their fury on Ch'ea.72 It is clear that Ch'ëa's methods had threatened and offended others in the Poklo region, to the point that some were willing to hire or incite young thugs to hinder his activities. Legge and others nevertheless remained impressed by Ch'ëa's consistent character, emphasizing instead the positive reports of those influenced by him to embrace Christian traditions. In many ways they considered him an authentic \"Golden Light\" (Jinguang, which also was his personal name) shining within China, a miraculous hope during a period made dark and bleak by the ensuing war. Yet by the spring of 1861 it was more and more obvious that Ch'ea was already a marked man in Poklo. Even if Legge and other missionaries hoped otherwise, they did so in spite of the evidence of the antagonisms vented against Ch'ea in", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216047, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 346, "title": "RAS-2002", "content_text": "280\n\nfood and shelter with money he collected from foreigners. He always wore straw sandals, Chinese clothes and cap, and had a strong Chinese complex. The local Chinese adored him, but not so the missionaries; they detested him, even refusing him food and shelter, or any assistance whatsoever - consoling themselves with the reflection that he was a 'disgrace to the cloth'.\n\nDr. James Hayes has reminded me that he produced a note for Volume 23 of this JHKBRAS[1983] in which he provided extracts from A. H. Rasmussen's China Trader21 describing the westerner's community shooting bungalow in about 1905. Rasmussen was barely twenty when he joined the Chinese Maritime Customs at Zhenjiang, a small, lonely British concession. When first posted there he had been assured by others that Zhenjiang was a very nice and clean Concession, with a good club and excellent shooting. He found this to be a good description of the Concession but not of the native town. During his first four years, two of the original thirty-five Europeans died, two went mad, two cut their throats, and he himself was twice nearly murdered by smugglers. After several years with the Imperial Maritime Customs he was offered a job representing a foreign firm still in Zhenjiang and found himself now one of the upper set. No longer could he walk down the crowded streets of the Concession but must ride in state in his sedan chair, borne by his four chair bearers garbed in his firm's colours. Rasmussen's sanity was saved by the presence of a small shooting bungalow in the countryside near by, looked after by a caretaker. It was about eight miles away on a hill called Wu Chow where he would stay during his off-duty hours either reading or hunting wild boar. Though it was relatively expensive in ammunition and tips for the beaters he was able to lessen the latter by sharing expenses with shooting companions. Rasmussen spent many happy hours scanning the visitors' book finding out more about previous hunting successes and failures. He describes how he relieved his boredom by walking up and down the Bund, three hundred yards there and three hundred back, and for a change he walked along the only cross street to the south gate of the Concession, two hundred yards there and two hundred yards back.\n\nOne of the most lucrative trades around Shanghai and Zhenjiang used to be that of being shot. Foreign merchants often went up creeks in house-boat parties, or wander about the fields in the outskirts, looking for snipe. There were no hedges or game laws and innumerable", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216073, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 372, "title": "RAS-2002", "content_text": "306\n\nThe last mention of Mason in Hart's letters refers to Mason in 1897 having sent Hart his book The Shen's Pigtail or Other Cues of Anglo-China Life. Mason, wrote Hart, had been in low water at home and twice [Hart] had helped him. Mason was, added Hart, a clever fellow who, before the C'Kiang affair broke out, had just got himself on to the ladder of advancement, and in that matter [the Mason affair] he was to Hart's mind, the victim of mixed motives - he was curious, and he wanted to serve Hart, and got into a quicksand.\n\nHart was much kinder to Mason than ever Mesny would be. Mesny, in his Miscellany some ten years later, related in great detail, both from notes and from memory, the extraordinary story related above of being persecuted by Mason.\n\nMesny also wrote in his Miscellany [6 Feb. 1896] that he had gone through the evidence [on the Mason Case] in the British Blue Books and could not see how any mortal could come to any other than one of two conclusions - either Mason had been paid by the Chinese to get up a bogus scare [to create anti-foreign action] or that he was a mere maniac. Nine-tenths of his revelations had been unquestionably pure fabrication. At the bottom of the page, Mesny added, without offering any evidence, \"I am now fully satisfied that Mason was paid by the Chinese.\"\n\nOn an entirely different aspect of life in Shanghai, we read in a postscript from Mesny on the snobbish attitudes of the British in China that adds colour to our story. The British Consul in Shanghai held a party in May of 1899 to celebrate the birthday of Queen Victoria. Mesny wrote in his Miscellany that despite not receiving an invitation, a fact which confirms that he was ostracised by fellow Britons, possibly because of his wife or because he made a point of living among and mixing with Chinese, though it could also have been due to his very pro-Chinese stand, he turned up at the Consulate only to be turned away by the British police at the gate. This short note in the Miscellany describing the slight would appear to have been his method of getting his own back.\n\nAs with most small expatriate bodies, factions existed. Mason described in his 'Chinese Confessions', the problems of a 'British bachelor in the Imperial Customs Service in Zhenjiang, a small Customs", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216103, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 402, "title": "RAS-2002", "content_text": "336\n\nGovernment servants completed four-year tours up until the early 1960s. When we went on leave, being seen off was a grand occasion. One would normally organise a reception for a number of friends. They boarded the ship. Occasionally, there was a bit of gate crashing by people known as \"professional see'ers off\" who enjoyed the company and a few free drinks.\n\nBrass bands would play Auld Lang Syne on the quay and paper streamers would be thrown to friends on shore. As the ship pulled away the streamers would break and the \"umbilical cord\" would be severed, as it were. After a four-year tour a government servant would earn something like seven months leave plus 30 days travelling each way. That meant you were away from the colony for about nine months. Being seen off was an important affair for Chinese too and, in the 1950s when the growing of rice was not profitable any more and the \"vegetable revolution\" was underway, many New Territories' Chinese made their way to England to work in restaurants. On being seen off just about the entire village would sometimes turn out!\n\nOn one occasion I was on leave in England and a fellow passenger on a train spotted my suitcase. 'Ah,' he said, 'you're from Hong Kong. Tell me. Do they still put paint on with their hands?' I had to admit that painters stick their woollen-gloved hand into a pot of paint when they paint metal railings and the like. They still do. It's labour saving. It's surprising what people remember about Hong Kong after they have left.\n\nPestilence\n\nThe colony was not a healthy place in its young days and many expatriates died young, as a wander through what we used to call the Colonial Cemetery (now the Hong Kong Cemetery) in Happy Valley reveals. There were cases of bubonic plague up until the 1920s with an especially bad epidemic in 1894. There was a worrying outbreak of cholera in the early summer of 1961. Stalls were manned by nurses in the street, for example by the Star Ferry. There was no wasting of time and no paperwork. All you did was roll up your sleeve. Now, from the days of pestilence and being an unhealthy place, Hong Kong has a life expectancy greater than most western countries, including Britain and the USA.", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 }, { "id": 216115, "series_id": 26, "series_slug": "histsyn-rashkb-journal-engine", "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": 414, "title": "RAS-2002", "content_text": "348\n\nregularly to eat a good curry),\n\nI see my embassy, tiny, great water reservoirs, the beginning of the magnificent Yangtse gorges, innumerable rice fields looking like contour lines, on a relief map. A splendid landscape in miniature, the kind the Chinese love for their gardens.\n\nI amuse myself by flying back and forth across the town. I go into crazy spirals opposite an American gunboat and climb in seconds, or so it seems, to 2,000 feet. There I decide to stop and wander about. I am worried about the Japanese who no doubt would come and bomb us and could well send a reconnaissance aircraft, which could easily come and shoot me down ... I am flying in Chinese military colours so I would be in the wrong.\n\nTowards 4:00 pm, I feel very tired. I have eaten my lunch, great nervous tension, since I have not flown for more than a year. Moreover, the seat is hard and the parachute is stifling me. I put out the braking flaps in order to descend and I realise that I have to dive at 90 degrees to lose height, so strong are the thermals in mid-river. I amuse myself for five or six minutes in doing turns right above the British Embassy and over the airfield, where I see thousands of Chinese. Finally, I put down at the end of the island in order not to land on the cranes. A perfect landing in 42 degrees of heat after a flight of four hours, 44 minutes.\n\nThe Asian duration and altitude records were broken at the first attempt. It was the first demonstration flight in China. That evening, the capital's newspapers gave the following news, in Chinese and English:\n\n\"New glider record registrated here, - Chungkin, April 25 (Central News). By remaining in the air for 4 hours and 44 minutes, M Louis de San, Belgian glider-flyer and honorary director of the Sino-French-Belgian Swiss Cultural Association, set a new endurance record for Asia to day. Flying a glider of the Aeronautical Affairs Commission, de San took off at 11:25 this morning. He gained an altitude of 5,700 feet.\"\n\nM", "txt_file_path": "txt/dfo323lmgvd/RAS-2002.txt", "external_url": "https://digitalrepository.lib.hku.hk/catalog/mp4901278", "rank": 0 } ]