RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1963 https://digitalrepository.lib.hku.hk/catalog/4m90m091v PROTESTANT CEMETERY IN MACAO APPENDIX 21 Below are two lists of those known, or believed, to have been buried in the cemetery or memorialized in its Chapel. The first list is arranged alphabetically, and the second according to the numerical order used in the official list in the Chapel. The first list gives the location and number of the memorial, while the second gives in addition the sex, age at death, date of death and nationality. In those cases where the exact age is not known and it is certain that the individual was an adult, the evidence is given in brackets e.g. Able-seaman, Ship's captain, &c. "40+" means "40 at least". The following abbreviations are used; LIST I U = Upper Terrace; L = Lower Terrace; C = Chapel. A. ADAMS, Joseph Harod ALLEYN, Frederick Perceval ASTELL, John B. BACON, Francis W. + BALLS, Sarah Anne BARNETT, William BARTON, Charles John Wood BARTON, Euphemia Isabel BATEMAN, James BATES, Edwards Whipple DEALE, Daniel BEALE, Thomas BIDDLE, George Washington BOECK, Christian BOVET, Margaret BRIDGES, Henry Gardner BROOKE, John F. BUTTIVANT, John Henry C. CAMPBELL, Archibald S. CANNING, James CAPPER, Cawthorne + 38 U 55 L +++ 131 L 59 L + 79 L 49 L -- 11 U + 12 U 121 L 2 U 160 L 159 L 58 L 46 L 105 L 4 108 L 68 L 154 L 89 L 162 L 116 L ++ 40 U +++ +++ + 133 L 94 L 96 L 95 L 22 U 100 L 10 98 L + 87 L --- + ++ ++ +++ 151 L 7 U CHINNERY, George CHURCHILL, Henry John Spencer COLLEDGE, Lancelot Dent COLLEDGE, Thomas Richardson COLLEDGE, William Shillaber COOPER, Mark Beale CROCKETT, Ann CROCKETT, Caroline Rebecca CROCKETT, John CRUTTENDEN, George CUSHMAN, Daniel +++ ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1973 https://digitalrepository.lib.hku.hk/catalog/8910rj06r BOOK REVIEWS YING-YAI SHENG-LAN "THE OVERALL SURVEY OF THE OCEAN'S SHORES' [1433] Translated from the Chinese text; with introduction, notes and appendices by J. V. G. Mills. The Hakluyt Society, Extra Series, No. 42, pp. xix, 391. Cambridge University Press, 1970. £11.50 U.K. When the Emperor Yung-lo died in 1424, the Ming dynasty had reached the height of its power. Chinese fleets commanded the eastern seas, and foreign potentates as far west as Egypt acknowledged the suzerainty of the Emperor. Between 1405 and 1433 a remarkable eunuch, Cheng Ho, as outstanding a seaman adventurer as any produced by Elizabethan England, commanded seven overseas expeditions, and visited over thirty countries. Chinese naval, and consequently trading, hegemony extended from Japan to the east coast of Africa. The expeditions usually extended over two years. Setting out from the neighbourhood of Nanking in the autumn, powerful fleets, including sixty or more 'treasure-ships', and twenty-eight to thirty thousand men, moved down the Yangtze to the mouth of Liu creek (near Shanghai), where organisation was completed; thence to an anchorage near the mouth of the Min river in Fukien province where the ships waited for the favourable north-east monsoon. Java, Palembang, Malacca, Ceylon, Calicut, and Hormuz in the Persian Gulf, were regularly visited. On some occasions, detachments from the main force called at Arabian and at East African ports, sailing southward as far as Malindi. On the fourth expedition (1413-15), Cheng Ho was accompanied by a young Chinese interpreter Ma Huan who, on the basis of observations in the course of succeeding voyages with the 'grand eunuch', contributed perhaps the most important record of life and manners in south Asia by any traveller before the arrival of the Portuguese. Ying-yai Sheng-lan, introduced in two parts, the first describing the expeditions under Cheng Ho, and the second discussing Ma Huan and his book, may have been first published in 1451. Its author died about ten years later, scarcely better known than his book which never acquired a wide circulation. Ma Huan claimed ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1979 https://digitalrepository.lib.hku.hk/catalog/2801w5938 RELIGIOUS LIFE IN PRESENT-DAY TAIWAN 191 10 See M. Saso, The Teachings of Master Chuang. New Haven and London: Yale University Press, 1978. 11 Journal of Buddhist Culture, Fo-Chiao wen-hua hsüeh-pao,*** published by the Institute for the Study of Buddhist Culture since 1972. Articles are in Chinese or English. 12 Journal of Taoist Culture, Tao-chiao wen-hua,Maxit published by the Taoist Culture Journal Association since 1976. Articles are in Chinese. 13 Examples are: Fo-kuang hsüeh-pao,1*£* published by the Buddhist monastery on Fo-kuang mountain near Kaohsiung, since 1975 or 1976; Boahedrum, Pw-ti-shu,### Taichung: Hui-châ, & Torch Wisdom, Taipei; Hal Ming-tao, published in Tounan (Yünlin district). of 14 See E. Ahern, The Cult of the Dead in a Chinese Village, Stanford: Stanford University Press, 1973. 15 See L. G. Thompson, "Notes on Religious Trends in Taiwan", Mon. Ser., vol. 23 (1964), 319-350. 16 See A. P. Cohen, "Fiscal Remarks on some Folk Religion Temples in Taiwan", Mon. Ser., vol. 32 (1976), 85-158. 17 See Liu Chih-wan, Taipei-shih Sung-shan ch'i-an chien-chiao chi-tien (Great Propitiatory Rites of Petition for Bene-ficence at Sungshan, Taipei, Taiwan), Taipei: Academia Sinica, Institute of Ethnology, (monographs no. 14), 1967, Liu Chih-wan, Chung-kuo min-chien hsin-yang lun-chi (Essays on Chinese Folk Belief and Folk Cults), Taipei: Academia Sinica, Institute of Ethnology (monographs no. 22), 1974. M. Saso, Taoism or the Rite of Cosmic Renewal, Washington State University Press, 1972. 18 See St. Harrell, "Modes of Belief in Chinese Folk Religion", in JSSR, vol. 16 (1977), 55-65. 19 See D. Jordan, Gods, Ghosts and Ancestors. Folk Religion in a Taiwanese Village, University of California Press, 1972, G. Seaman, Temple Organization in a Chinese Village (Asian Folklore and Social Life Monographs, vol. 101), Taipei: Chinese Association for Folklore, 1978, 20 See D. Overmyer, "The Saying of Master Lu", Unpublished paper, given at the joint panel of the CASA and the CSSR on Chinese Religion at the Conference of the Learned Societies in Saskatoon, May, 1979. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1981 https://digitalrepository.lib.hku.hk/catalog/ff36bt18m RELIGIOUS RESPONSE TO MODERNIZATION IN TAIWAN THE CASE OF 1-KUAN TAO 69 against I-kuan Tao see L. Deliusin, “The I-kuan Tao Society", in Popular Movements and Secret Societies in China 1840 – 1950, ed. by J. Chesneaux, (Stanford, 1971) pp 225-233. 21 In orthodox Buddhism San Pao stands for Triratna, i.e. Buddha, Dharma and Sangha (W. E. Soothill and L. Hodous: A Dictionary of Chinese Buddhist Terms, Reprint Taipei 1970, p 63) 22 Cf. for example Ching-fen Hsiao, loc.cit., p 17. 23 Cf. Shih Wen-tu *, "Wo tsen-yang t'uo-li I-kuan Tao” #, in Chuch Shih #(Kao-hsiung, Sept. 1977) pp 20 -- 32. 24 Since these accusations can neither be proved nor refuted by the observer it is very difficult to give a fair description of the sect. 25 Cf. Chao Wei-pang, "The Origin and Growth of the Fu-chi", in Folklore Studies, 1 (1942) pp 9 — 27; Hai Ti-shan #, Fu-chi mi-hsin ti yen-chiu *****(Taipei 1966). 26 Cf. G. Seaman, Temple Organization in a Chinese Village, (Asian Folklore and Social Life Monographs, No. 101 Taipei 1978) pp 20 – 35. 27 Cf. Halao, loc. cit., pp 12 – 16. For a case-study ref. Seaman, op. cit. The members trace the origin of the sect back to Fu Hsi and have an elaborated list of the transmission of the Tao through the centuries. The historical evidence for the existence of I-kuan Tao as a separate tradition does not reach beyond the last century, however. 29 The ordinary fu-luan cults have sessions much more often, in general eight or twelve times every lunar month. 30 Obviously many teachings of the fu-luan cults have their origin in the popular "Buddhist” tradition which is also a main source of the I-kuan Tao teachings. It is difficult, however, to assess to which degree there is a direct influence of I-kuan Tao on these cults in Taiwan today. Probably there is a mutual influence since many followers of I-kuan Tao participate also in ordinary fu-luan cults. Actually, some fu-luan cults seem to be reservoirs of potential I-kuan Tao proselytes. 31 Tian-jan *, 2 (Hsinchu Febr. 1980) pp 2 - 3. 32 Cf. K. Ch'en: "Anti-Buddhist Propaganda During the Nan-Ch'ao", Harvard Journal of Asiatic Studies 15 (1952) pp 166 - 192. 33 For examples see J. Chesneaux ed. Popular Movements and Secret Societies in China 1840-1950, (Stanford 1972). 34 Of course, Mohammed is not regarded as a god in Islam. The knowledge of Islam in China, however, is rather poor and Mohammed is thought to be a divine person much like the Chinese "historical" gods or for that matter – Jesus. 36 The medium belonged to the Sheng-hsien t'ang in Taichung. 36 W. Grootaers, "Une société secrète moderne, I Kuan Tao: Bibliographie annotée", in Folklore Studies 5 (1946) p 332f. 37 Tian Tao Kai Lun (1979 2nd printing), p 61. 38 ibid., pp 61 – 62. by Su Ming-tung (Kaohsiung, 1978) ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1981 https://digitalrepository.lib.hku.hk/catalog/ff36bt18m NOTES AND QUERIES 205 farmers could ever raise enough cash for those expenses requiring substantial cash payments, e.g. to build or repair extensively a house or buy a new plough. I was told that careful management could make a plough last almost indefinitely: a completely new plough was needed only if the old one shattered into fragments. The wooden parts could be replaced by the farmer cutting and preparing wood himself, the coulter had to be regularly replaced by a coulter bought new but could be fitted on by the farmer. The blacksmith in Tai Po would accept the old coulter in part payment for the new one; he would then melt it down to recast it. Small expenses (e.g. extra rice, sugar, oil, other comestibles) could be met by the sale of firewood etc. Sugar was very cheap: sale of 1 picul of firewood would enable enough sugar and oil to be bought to last a thrifty family several weeks. As for houses, these were repaired as soon as the slightest signs of wear, cracks, leakage or ants appeared, and would thus survive almost for ever, barring typhoon or fire damage. If a home did get so damaged a poor family could only repair it by mortgaging its fields at a high price (say, at the rate of 1 or 5 picul per harvest per tau). If good years supervened in which there were good harvests and opportunities for wage labour such a family could recover and pay off the mortgage, but if bad years came the mortgage might be foreclosed and “that family would starve and might well die". Substantial wealth in ready cash "usually came from outside" from remittances from seamen etc. as in Wai H.L.'s father's and uncle's case, or the Ng family in West Lane etc. One member of Chan family (Name given me by Wai H.L. but I forgot it) in Tai Wai “about 30 or 40 years older than Wai Siu-ling” (i.e. born about 1855-1865) became very rich as a seaman at the turn of the century or thereabouts or a little earlier. He became the "leader” of an American ship. Villager wanting to go to sea would have to receive his recommendation, and would have to pay to get it. He also smuggled opium to Chinese communities in the U.S.A., making great profits which he used to buy up houses and fields in Tai Wai. He shamed the other villagers "by wearing only silk when they could afford only hemp, and eating pork and chicken when they could afford only rice and salt fish” He also married the most beautiful girl in Sha Tin, However, he was caught when his last smuggling adventure "just before he retired" (1915?) went wrong and was fined very heavily. He could not pay and had to sell all his belongings at an auction. He was considered a "bad man" - not because of his smuggling but because he did not help the village. "Other men who became rich like this would repair the r'ong (ancestral hall) or do other communal acts, but he not only refused but would not even help his ================================================================================