RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1981 https://digitalrepository.lib.hku.hk/catalog/ff36bt18m 211 ROYAL ASIATIC SOCIETY HONG KONG BRANCH MEMBERSHIP LIST (As at 31st December, 1982) Patron H.E. Sir Murray Maclehose, G.B.E., K.C.M.G., K.C.V.O., HONORARY MEMBERS The Aide-de-Camp, Government House LAM, Mr. Yung-fai LAWRY, Mr. R.E. MACLEHOSE, Sir Murray, G.B.E., K.C.M.G., K.C.V.O. O'HARA, Mrs. Margaret, TOPLEY, Dr. Marjorie, LOCAL LIFE MEMBERS ALLEYNE, Mrs. E.L. BOARD, Mr. D.B.M. BONSALL, Mr. G.W. BUTT, Dr. N.S.G. CALCINA, Mr. P.G. CHAMBERS, Mr. J.W. CHAN, Mr. Alfred T. CHENG, Mr. Tuck CHIU, Dr. Ling Yeong, CHOA, Dr. Gerald H. CHUN, Miss Oy-ling COMBER, Mr. Leon CRAMER, Mr. B.L.C. CRONE, Dr. D.L. DJOU, Mr. G.G. DUNCAN, Mrs. Josephine EMERSON, Mr. Geoffrey C. EVANS, Mr. Paul J. EVANS, Mrs. P.J. FABER, Mrs. Audrey FAULKNER, Mr. Raymond J. FOK, Miss Nora FREMANTLE, Mr. Adam FRY, Mr. R.A. FUNG, Mrs. Beatrice, GAFF, Mrs. Jennifer A. GORDON, The Hon. Sir S.S. GREEN, Mrs. Judith HASE, Dr. Patrick H. HAYES, Dr. James W. HAYIM, Mr. E.J. HO, Mr. Tick-on HONEY, Dr. N.R. HOPKINSON, Mrs. I. HOWARD, Mr. William James HOWNAM-MEEK, Mrs. R.S. HOYNINGEN-HUENE, Baron Ture von HU, Dr. Shih Chang HUI, Miss Wai Haan HUNG, Mr. Chiu-sing IU, Miss Sheila KINOSHITA, Mr. James H. KVAN, Rev. Erik LAI, Mr. T.C LAU, Dr. Michael Wai-Mai LAWRENCE, Mrs. B.M.I. LEE, Mr. J.S. LEE, Dr. R.C. LETHBRIDGE, Mr. H.J. LEUNG, Mr. Pak-Kui LI, Mr. David K.P. FUNG, Sir Kenneth Ping-Fan, O.B.E., J.P. LISOWSKI, Prof. F.P. LISOWSKI, Mrs. W.Y. GILKES, Mr. David GORDON, Mr. K.H.A. LIU, Mr. D.H. LO, Mr. T.S. Page 225 Page 226 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1985 https://digitalrepository.lib.hku.hk/catalog/gt54s866x 14 BARTHOLOMEW P.M. TSUI that the spirit world is just an exact copy of the administrative world in Chinese popular religion or in Taoism, and worshippers carry on transactions with the gods just as they would have dealt with bureaucrats. Their offerings to the various gods are just like bribes to officials. In contrast to this, the veneration of the Supreme Deity is of a different nature. The praise of the deity and the acknowledgement of his greatness are the predominant sentiments. The only offerings made are one stick of incense and some flowers. No other gods are venerated. The holy shrine contains no images of any gods, thus giving an impression of austere reverence and an attempt to root out extravagant expressions which might be taken to indicate something superstitious. The exclusive veneration of the Supreme Deity follows logically from the history and teaching of the sect, but outside observers cannot help speculating just how much this is due to Patriarch Lo's early Protestant background. Out of deference to the founder who has transliterated (Tien Chi Tao) as Tan Tse Tao, the latter title will be retained in this paper. Source material for this paper consists of the books FBIEZ, which contains Patriarch Lo's most important writings, the 太玄真言 and the 太玄漫言, 天昏道神靈治療釋義 and interviews with Mr. Alfred Lo, son of the founder and an Elder of the sect and Mr. Law Ping Chi (MM), current Person-in-Charge (E) of the sect. Responsibility for the accuracy of this paper is entirely mine. 2 The title 尊師 (tsung-shih) has been used to address the founder, whose Taoist sobriquet (道號) is T'ai-hsüan (太玄). 3 was later changed to 孫, in memory of Dr. Sun Yat-sen, the father of the Republic of China. In fact, the Lo family is related to the Sun family. 4 Among these, the 少林拳, reputed to have originated from Bodhidharma and the Shao-lin (†) school. This account is taken from ZE › XL. 6 September 15, 1935, when Lo was forty-one years old. 7 經嘯。廣州東平路萬芳園內。 9 • Another account placed the second attempt at exercise on the following day. XILE · 1-This account also records that these events happened in the presence of family members who thought he was going crazy. 10 Is "the burning of incense" a matter of style of the Chinese language? It is inconceivable for Christians at that period to keep incense. None of my informants could answer this question satisfactorily. 11 The interpretation of this is that God uses Lo's own hand and words to convey His displeasure over Lo's unbelief. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1985 https://digitalrepository.lib.hku.hk/catalog/gt54s866x 15 11 At the time of my research in 1985, Tam was still alive in Canton. He has not altered his Protestant faith. 12 From my interview with Alfred Lo. 13 Lo translated it as the "Tao of Apocalypse." He probably was not aware that the word 'apocalypse' had connotations which were not in keeping with his teaching. 14 By now it is obvious that the first generation of disciples all changed their middle names to Han (). This is significant in that a name-change signifies a new identity, that is, the disciples were conscious that they belonged to a new sect. 15 **. This worshipping hall must have been built before the fall of Hong Kong to the Japanese, for Alfred Lo recalled the pillage of the hall by neighbouring villages during the period of lawlessness. Page 1 16 XANT · KM. There are certain esoteric elements in Lo's teaching, especially those which pertain to specific methods of sitting in meditation and the method of curing and of chasing of demons. These specific instructions cannot be divulged to the uninitiated. However, the abstract formulation of his teaching is open to the public. 17 至大至達顧聖紀念館講詞, 18 See his essay "Does God exist? { »h_27[® )". 19 神也否無形而有徵者也 20 有,形,名,性,欲,尬,恩怨,注,數情, 21 This text appears as the centre-piece on one of the altars of this sect. 22 This is as much as Lo is prepared to say about the creative function as the Supreme Deity. 23 See photo on the inside of back cover of the AM (Plate I). 24「歿後可以復歸干种」至大至尊顯聖紀念館講詞。「復貼於神,復節於無極」神之有無講詞。 25 AZGI, ch. 8. 26 Ibid., ch. 3. 27 神之有無。 28 Thus, human destiny in Tan Tse Tao is envisioned quite differently from monistic Indian religious thought. 29「養身之道先修達德伤去监性」太太真jch. 17. 30 Aliki chỉ 28. 31 Ibid., ch. 8. 32 Ibid., ch. 7. 33 神之有無 34 £ì, ch. 31. Also in f¡¡ ch. 18. Page 1 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1987 https://digitalrepository.lib.hku.hk/catalog/rx919b522 28 NOTES Virgile Pinot, La Chine et la formation de l'esprit philosophique en France, 1640-1740 (Paris, 1932). 1 From Diderot's Encyclopédie. English translation from A. Reichwein, China and Europe, Intellectual and Artistic Contacts in the Eighteenth Century (Kegan Paul, Trench, Turbner & Co., London, 1925), p.92. Reichwein offers the best comprehensive treatment of China at the Age of Enlightenment, together with L. Maverick (see note 10). 3 Pierre Poivre, Voyages d'un Philosophe (English translation by Reichwein, loc. cit.). François Quesnay, Le Despotisme de la Chine (Paris, 1767). His friends had dubbed him 'the Confucius of Europe'. $ Lo Hui-min, The Tradition and Prototype of the China-watcher, 1976 G.E. Morrison lecture (Australian National University, Canberra, 1978), p. 9. 7 Louis Lecomte, Nouveaux mémoires sur l'état présent de la Chine (Paris, 1969). Du Halde, Description géographique, historique, chronologique, politique et physique de l'Empire de la Chine et de la Tartarie Chinoise (Paris, 1735). $ Hugh Honour, Chinoiseries, the Vision of Cathay (John Murray, London, 1961). In 1951, at the Lycée de Chartres where I was teaching history, the bicentenary of Diderot's Encyclopedia was celebrated at the initiative of left-wing teachers who were keen to stress the connection between the Encyclopedia and French Revolutionary traditions. I gave a public lecture: 'China and the Encyclopedists', of which the present Morrison Lecture might be considered the direct descendant. 10 Lewis A. Maverick, China, a Model for Europe (Paul Anderson Company, San Antonio, Texas, 1946). || From Les Fleurs du Mal (my translation). 12 Evariste Regis Huc, L'Empire chinois (Paris, 1854). For a more severe evaluation of Huc, see Simon Leys, The Burning Forest (New York, 1986), pp. 47-94 ("Peregrinations and perplexities of Pere Huc'). 13 Eugene Simon, La Cité chinoise (Paris, 1885). 14 Paul Claudel, Connaissance de l'Est (Mercure de France, Paris, 1908). 15 The novel by Jules Verne, Les Tribulations d'un Chinois en Chine (1879), is quite unique in its concern for the politics of nineteenth-century China. The hero, Kin Fo, is torn between his fascination with modern technology and his loyalty to his teacher Wong, who is an ex-Taiping leader. It is to my knowledge the only appearance of the Taiping rebellion in French literature. 16 V. Hugo, Lettre au Capitaine Butler, Hauteville House, 25 November 1861 (my translation). 17 Charles Bettelheim, Cultural Revolution and Industrial Organisation in China: Changes in Management and the Division of Labor, trans. by Alfred Ehrenfeld (Monthly Review Press, New York, 1974). See also China Since Mao, by Neil G. Burton and Charles Bettelheim (Monthly Review Press, New York, 1978). 18 Claude Roy, Clés pour la Chine (Paris, 1954); Etiemble, Le Nouveau singe-pèlerin (Paris, 1957); Philippe Sollers, Tel quel (a literary magazine edited by... ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1994 https://digitalrepository.lib.hku.hk/catalog/zk522640g 206 —, Intimate China, the Chinese As I have Seen Them, London Hutchison, 1899 Little, Archibald John, Through the Yang-tse Gorges, or, Trade and Travel in Western China, London Low, Marston, Searle and Rivington, 1888 1 Mount Omer and Beyond, London Heinemann, 1901 Ljungstedt, Andrew, An Historical Sketch of the Portuguese Settlements in China, with Supplementary Chapter - Description of the City of Canton republished from the Chinese Repository, Boston James Munroe and co. 1836 Lo Hui-min, ed, The Correspondence of G E Morrison, Cambridge Cambridge University Press, 1976 Loch, Granville Gower (1813-1853), The Closing Events of the Campaign in China the Operations in the Yang Tze-Kiang, and the Treaty of Nanking, London J Murray, 1843 Lockwood, Stephen C. Augustine Heard and Company, 1858-1862, Cambridge (Mass) Harvard University Press, 1971 Lonsdale, Anne, Merchant Adventurers in the East, London Longman, 1980 Low, John, Into China, London John Murray, 1986 Lubbock, Alfred Basil, The Opium Clippers, Boston Lauriat Company, 1933 (New York Reprint. AMS) Lutz, Jesse Gregory, China and the Christian Colleges 1850-1950, Ithaca Cornell University Press, 1971 • - Christian Missionaries in China (19/20 Centuries), Boston DC Heath Problems in Asian Civilization series Lyster, Thomas (1840-1865), With Gordon in China, Letters from Thomas Lyster, Lieutenant Royal Engineers, London TF Unwin, 1891 Lyttelton, Edith Sophy (Balfour b1865), Travelling Days, London G Bles, 1933 Macartney, George, First Earl Macartney, Journal of Lord Macartney's Embassy to China, London British Museum, 1897 (Microfilm copy at Hong Kong University Library) Macartney, Lady, An English Lady in Chinese Turkestan, London Ernest Benn. 1931 (Hong Kong Reprint Oxford University Press) Macfarlane, W, Sketches in the Foreign Settlements and Native City of Shanghai, reprinted from The Shanghai Mercury, Shanghai, 1881 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1995 https://digitalrepository.lib.hku.hk/catalog/95941j25g 59 # AN OUTLINE OF THE URBAN DEVELOPMENT OF SAI YING PUN IN THE NINETEENTH CENTURY ## ALFRED Y.K. LAU ### The Origin of Sai Ying Pun: A Pirate's Fortification or a British Military Encampment? There are a lot of controversies and debates regarding whether the name of the district, Sai Ying Pun, (literally means the Western Military camp) is derived from a fortification, which was established by the notorious pirate, Chang Po Tsai in 1806 or from an encampment which was set up by the British soldiers in 1841. The first hypothesis is held by a group of Chinese scholars. It was first put forward by Professor Hsu Ti Shan in his article, "On the Research into the History of Hong Kong and Kowloon.” He said: "Today's Sai Ying Pun was actually a name used by Chang Po-tsai for his fortification in those days. Originally there were two fortifications in those days, one in the east and one in the west. Tung Ying Pun, the one in the east, was situated around today's Tsat Tsze Mui while Sai Ying Pun, the one in the west, was situated around today's Sheung Wan. Unfortunately we now cannot point out where are the exact relic sites of these two fortifications.” (Lai, 1948, P.12) Professor Lo Hsiang Lin also supported this argument. He said: "Turning down Eastern Street across High Street to the level of Third Street and Second Street, we enter the district generally known as Sai Ying Pun (literally Western Camp), bounded by King George the Fifth Memorial Park on the east and the Sai Ying Pun Market on the west. This is the site where the celebrated pirate Chang Pao-tsai (of the middle years of the reign of Chia-ching 1806 - 1810) erected one of his headquarters. The actual habitation and fortification structures have long since been destroyed but it is still possible to get some idea of the suitability of the site, as regards the view and topographical features by surveying the district as a whole.” (Lo, 1963, P.60) ================================================================================