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MING DYNASTY 'MOUNTAIN SONGS'

109

This first poem begins with a common type of phrase, outside the rhythmic pattern, which identifies the speaker when special indication is needed. Some linguistic points to observe are: 1) The use of the character †, (M) tzŭ “son, child', here a verbal suffix indicating attainment of a goal or completed action. Later we will see more clearly this function as an aspect marker comparable to the Cantonese jôh *.

2) Note the pun on the word 'weasel' with (M) láng chῑ 'young gentleman' substituted for the character (M) láng † 'wolf'. 3) The use of the particle (S) tē indicate an adverbial relationship in the phrase (M) chiao chiao li chῑao § hērt ·

4) And finally, note how much better the cackling comes through in a southern dialect pronunciation of the phrase in note 3) above: (S) kōq kōg.

II.

娘兩箇並行,

兩朵鮮花囉裏箇強.

囡免道池裏藕嫩好,

娘道沙角菱老香.

"The woman and the daughter were walking along side by side,

Two fresh flowers, which one is nicer?

The daughter says, Of the lotus roots in the pond, the tender ones are better;

The woman says, Of the lily bulbs from the sand spit, the older ones are sweeter.

Note in this poem:

1) The use of (M) erh meaning here 'daughter' and also functioning as a nominalizing suffix in the phrases meaning 'daughter', 'lotus', and 'lily'. There is apparently a contrast of stress for the same form in these two functions, both matching the Mandarin usage.

2) The function of (M) ko both as a measure and as an attributive marker. This corresponds to the usage of a number of Chinese dialects.

3) The dialect expression (S) lo-li meaning 'which one, where'.
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HENRY JAMES LETHBRIDGE

depressed and the Grant-in-Aid was increased, but not to its original figure. Lockhart had received the administration of a territory that could never be a great financial success.

Except for two periods of leave, in 1909 and 1918, and short absences from the Territory, such as ceremonial visits to the Chinese Governor of Shangtung at Tsinan, Lockhart was continuously in charge for nearly nineteen years. Weihaiwei was an extremely healthy place, free of malaria, with a climate like that of a northern European country and Lockhart was able to indulge in the recreations he loved most. He rode nearly every day or played a round of golf on the mainland on Yuan Shih-k'ai's parade ground. The dedication to Lockhart of Johnston's book, Lion and Dragon in Northern China, reads: 'In memory of two moonlit nights at Lutao-k'uo, five frosty mornings at Pei-K'uo Temple and a hundred breezy gallops over the hills and sands of Weihaiwei.'

In 1904, Johnston, then Acting Assistant Colonial Secretary at Hong Kong, had been appointed to Weihaiwei and the two men, who had worked together previously in Hong Kong, soon became close friends. In 1919 Johnston accepted an appointment as tutor to the ex-Emperor of China, P'ü-i,37 and Lockhart in his report for that year spoke of the 'great loss to the service. He had served uninterruptedly in Weihaiwei since 1904 and had proved himself an officer of exceptional administrative capacity, his intimate knowledge of the Chinese, their customs, and their language having won for him a high place in the esteem of the native population with which his duties brought him into such intimate contact.'38 They were both Scots but their friendship, it would seem, was based not on tribalism but on a mutual admiration for Chinese civilisation.

Lockhart left Weihaiwei on 23 April, 1921, on H.M. Ship Cairo, a passage having been placed at his disposal by the Commander-in-Chief, China Station. His popularity with all classes of the Chinese population 'was evidenced by the erection of two "Pei" (commemorative tablets) in his honour and the presentation of numerous addresses and scrolls, two "myriad name" umbrellas, one dress of "myriad name robes" and a bowl of pure water (the symbol of purity of administration).'39

Lockhart had been popular mainly because he understood the Chinese and left them alone. As he wrote: "There is in China a
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LIFE MEMBERS:

THOMPSON, P. J.

THROWER, Prof. L. B.

THROWER, Dr. S. L.

TON, Mrs. Chen Chu-ching

TORRIBLE, G. H.

WATSON, K. A.

WAUNG, Dr. W. S.

WEINREBE, H. M.

WERLE, Ms. Helga

WESLEY-SMITH, Dr. P.

WHITELEGGE, D. S.

WILLIAMS, R. A.

WILLIAMS, Mr. & Mrs. W. D. F.

WINKLER, Mrs. E.

WONG, Peng-cheong

WONG, Kwok Fong

WOLF, J.

YEUNG, Walter W. T.

YOUNG, Miss Pauline

LIST OF MEMBERS

Johnson, Stokes & Master, 10th & 11th Floors, Alexandra House, Chater Road, Hong Kong.

Flat 6B, University Residence No. 6, Chinese University of Hong Kong, Shatin, N.T.

Flat 6B, University Residence No. 6, Chinese University of Hong Kong, Shatin, N.T.

St. Paul's Convent School, Causeway Bay, Hong Kong.

Hong Kong Club, Hong Kong.

Lammert Bros., Pedder Building, Hong Kong.

1903 Hang Chong Building, 5 Queen's Road, C, Hong Kong.

Weinrebe & Pennell Ltd., Room 805 Bank of Canton Building, Des Voeux Road, Hong Kong.

3, Wood Road, 6th Fl., Hong Kong.

Dept. of Law, University of Hong Kong, Pokfulam Road, Hong Kong.

58, Mount Nicholson Gap, Hong Kong.

Dept. of Extra-Mural Studies, University of Hong Kong, Pokfulam Road, Hong Kong.

1, Riante Rive Apartments, 144 Milestone, Castle Peak Road, N.T.

Flat 402, 12 May Road, Hong Kong.

Wong, Tan & Co., Chartered Accountants, South China Building 3/F, 1 Wyndham Street, Hong Kong.

92A, Pokfulam Road 1st Fl., Hong Kong.

P.O. Box 147, Hong Kong.

60B Conduit Road G/F, Hong Kong.

The Peak Road, Plunketts Road, The Peak, Hong Kong.
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FABER, Mrs G.A.G. FAWCETT, Mr B.C. FRASER, Mr A.P. GALVIN, Mr J.A.T.

GEORGE, Mr Timothy J.B. GIEDROYC, Mr Michael J.H. GOLDNEY, Miss C.M. HARDEN, Mrs Guy T., Jr. HAYDON, Mr E.S. HECHTEL, Mr F.O.P. HOWARTH, Mr Richard H. HUGHES, Mrs Marion HURT, Miss Evelyn J. INGLES, Miss Jean M. IRETON, Mrs Polly H. JOHNSTON, Mr James J. JORDAN, Dr David K. KIDD, Mr S.T.

7

KNOWLES, Miss Moria G. KNOWLES, Mrs W.C.G. KURATA, Mrs Lucien LANCHESTER Mrs G.W. LAUFER, Mr E.M. LAUFER, Mrs B.M. LI, DR Choh-Ming LINDSAY, Mr T.J. LOTHROP, Mr Francis B. MANSFIELD, Miss M.B. MICHAELIONES, Miss E.O. MILL, Major C.S., USMC MILLER, Mr Carl F.O. NICHOLS, The Hon. Mr E.H. O'BRIEN, Father J.R. PLAG, Rev. Albrecht POLAND, Mr Thomas D. RITCHIE, Mr Douglas J. ROBINSON, Prof. K.E. ROTHE, Mr Ulrich. SINFIELD, Mr G.HC. SPERRY, Mr Henry M. STEVENS, Mr Keith G. SWIRE, Mr A.C.

TILL, The Very Rev. Barry TURNER, Sir Michael WARD, Miss Janet E.A. WELCH, Mr Holmes H. WHITELEGGE, Mr D.S. WOLF, Mr John

ORDINARY OVERSEAS MEMBERS

ANDERSON, Dr Eugene N., Jr.

BARR, Mr J.W. BEVERIDGE, Mr R.J. BOND, Mr Michael W. CHAR, Mr Tin Yuke CHINN, Mrs Caroline Lee CLARK, Mrs A.T. COOPER, Dr Eugene

DE FAZIO, Mr & Mrs M.F. EASTON, Ms. Linda

FESSLER, Mr Loren FITZGIBBON, Mr Desmond GARD, Dr Richard A.

GILMAN, Ms Claudia

GOODRICH, Prof. L. Carrington

HARRISON, Prof, B.

HEMMING, Miss Janet M. HODGSON, Mr A.F.

HODGSON, Mrs Kirsty Hamilton HOGAN, Mr James HUYSMAN, Mr J.

KNEEBONE, Mrs Susan

KRAMERS, Dr R.P. LIU, Prof. Ts'un Yan LU, Mrs Sylvia MACLEAN, Mr Roderick MATHIAS, Dr John R.G. McCOY, Mr John

MORGAN, Mrs Carole MYERS, Mr John T. PARR, Mr M.J.

REDFERN, Mr O'Donnell S. REID, Mr A.J.H. SCHWARZER, Mr C.A. SELWYN, Mr J.B. SMITH, Dr Ralph B. STEEDS, Mr David

STOKES, Mr John

STRAUCH, Dr Judith STURM, Prof. Fred Gillette VILLIERS, Dr John WATSON, Dr James L. WICKBERG, Professor Edgar
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ARMERDING, Mr. L.E.

OVERSEAS LIFE MEMBERS

BAKER, Dr. H.D.R. BAKER, Mr. W.E.

BALL, Mr. J.M. BARNETT, Mr. K.M.A. BENNISON, Mr. L.L. BERTUCCIOLI, Dr. G. BLACKMORE, Mr. M.

BLACK, Sir Robert BLAKER, Mr. D.J.R.

CAPLAN, Mr. M. CARLSON, Miss R.E. CATER, Sir Jack CLARKE, Rev. C.S. COCKELL, Miss J.V. COLLIN, Mr. P.H. COSBY, Mr. L.P.S.G. CRANMER-BYNG, Prof. J.L. CUMMING, Mrs. D.M.

DUNCANSON, Mr. J.D.

EWING, Miss E.

FABER, Mrs. A. FABER, Mrs. G.A.G. FAWCETT, Mr. B.C. FRASER, Mr. A.P.

GALVIN, Mr. J.A.T. GEORGE, Mr. T.J.B. GIEDROYC, Mr. M.J.H. GOLDNEY, Miss C.M.

HARDEN, Mrs. G.T. HAYDON, Mr. E.S. HECHTEL, Mr. F.O.P. HOGAN, Mr. J. HOWARTH, Mr. R.H. HUGHES, Mrs. M. HURT, Miss E.J.

INGLES, Miss J.M. IRETON, Mrs. P.H.

JOHNSTON, Mr. J.J. JORDAN, Dr. D.K.

KIDD, Mr. S.T.

LOTHROP, Mr. F.B.

MACLEAN, Mr. R. MANSFIELD, Miss M.B. MICHAELIONES, Miss E.O. MILL, Major C.S. MILLER, Mr. C.F.O.

NICHOLS, Mr. E.H.

O'BRIEN, Father J.R.

PLAG, Mr. A. POLAND, Mr. T.D.

RITCHIE, Mr. D.J. ROBINSON, Prof. K.E. ROTHE, Mr. U.

KNOWLES, Miss M.G. SINFIELD, Mr. G.H.C.

KNOWLES, Mrs. W.C.G.

KURATA, Mrs. L.

LANCHESTER, Mrs. G.W. LAUFER, Mr. E.M. LAUFER, Mrs. B.M. LI, Dr. C.M.

LINDSAY, Mr. T.J. LISOWSKI, Prof. F.P.

SPERRY, Mr. H.M. STEVENS, Mr. K.G. SWIRE, Mr. A.C.

TURNER, Sir Michael

WARD, Miss J.E.A. WATSON, Dr. J.L. WHITELEGGE, Mr. D.S.

LISOWSKI, Mrs. W.Y. WOLF, Mr. J.

LOES, Dr. S. de

ANDERSON, Dr. E.N.

ORDINARY OVERSEAS MEMBERS

BARR, Mr. J.W. BEVERIDGE, Mr. R.J. BOND, Mr. M.W.

CHAR, Mr. T.Y. CHINN, Mrs. C.L. CLARK, Mrs. A.T. CONROY, Dr. R. COOPER, Dr. E.

DE FAZIO, Mr. & Mrs. M.F.

EASTON, Ms. L.

HEMMING, Miss J.M. HODGSON, Mr. A.F. HODGSON, Mrs. K.H. HUYSMAN, Mr. J.

FESSLER, Mr. L. FITZGIBBON, Mr. D.

GARD, Dr. R.A. GOODRICH, Prof. L.C.

HARRISON, Prof. B.

KNEEBONE, Mrs. S.

KRAMERS, Dr. R.P.

LIU, Prof. T.Y. LU, Mrs. S.

MATHIAS, Dr. J.R.G.

McCOY, Mr. J.
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adult males until the deaths of their fathers, although in some Chinese villages it seems clear that severely punitive child-rearing practices also play a role.

Clearly, the study of this cult in both Rome and China yields greater insights when viewed comparatively. There are undoubtedly many other topics that would profit from such an approach, and this paper will have served its purpose if it stimulates further efforts in this vein.82

NOTES

CIL 6.26003. The system of citation employed in this paper conforms, for the classical sources, with that of the Oxford Classical Dictionary (1970), ix-xxii, and for periodicals with the relevant volume of L'année philologique. Note also:

Jour. Amer. Folk.

Journal of American Folklore

The following abbreviations will also be used:

Ahern (1973) = E. Ahern, The Cult of the Dead in a Chinese Village (Stanford, 1973)

Bömer (1943) = F. Bömer, Ahnenkult und Ahnenglaube im alten Rom (Leipzig and Berlin, 1943)

Cumont (1922) = F. Cumont, After Life in Roman Paganism (New Haven, 1922)

de Groot (1892-1910) = J.J.M. de Groot, The Religious System of China, 6 vols. (Leiden, 1892-1910)

de-Marchi (1896) = A. de-Marchi, Il culto privato di Roma antica, I (Milan, 1896)

Feuchtwang (1974) = S. Feuchtwang, "Domestic and Communal Worship in Taiwan", in A.P. Wolf (ed.), Religion and Ritual in Chinese Society (Stanford, 1974), pp. 105-129

Fustel de Coulanges (1874) = N. Denis Fustel de Coulanges, The Ancient City (Boston and New York, 1874)

Goody (1962) = J. Goody, Death, Property and the Ancestors (Stanford, 1962)

Harrell (1976) = S. Harrell, "The Ancestors at Home: Domestic Worship in a Land-poor Taiwanese Village", in W. H. Newell (ed.), Ancestors (The Hague and Paris, 1976), pp. 373-385

Hsu (1967) = F.L.K. Hsu, Under the Ancestors' Shadow (Garden City, N.Y., 1967)

Jordan (1972) = D.K. Jordan, Gods, Ghosts and Ancestors (Berkeley, 1972)
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Lattimore (1942)

Ogilvie (1969)

Rel. & Rit.

Toynbee (1971)

Wolf (1974)

Wolf (1976)

Wolf and Huang (1980)

Yang (1945)

JOHN KARL EVANS

R. Lattimore, Themes in Greek and Latin Epitaphs (Urbana, Ill., 1942)

= R.M. Ogilvie, The Romans and Their Gods in the Age of Augustus (London, 1969)

A.P. Wolf (ed.), Religion and Ritual in Chinese Society (Stanford, 1974)

=

J.M.C. Toynbee, Death and Burial in the Roman World (London, 1971)

=

A.P. Wolf, “Gods, Ghosts and Ancestors”, in A.P. Wolf (ed.), Religion and Ritual in Chinese Society (Stanford, 1974), pp. 131-182

=

A.P. Wolf, "Aspects of Ancestor Worship in Northern Taiwan", in W.H. Newell (ed.), Ancestors (The Hague and Paris, 1976), pp. 339-364

- A.P. Wolf and Chieh-shan Huang, Marriage and Adoption in China, 1845-1945 (Stanford, 1980)

=

M.C. Yang, A Chinese Village: Taitou, Shantung Province (New York, 1945)

Translations have been provided by the author for those passages quoted from the Greek and Latin.

2 Cf. CIL 5.1813 (Gemona), where the formula has been shortened to N.F.N.S.N.C; Lattimore (1942), 84 n. 473 plausibly suggests that the second F has been carelessly omitted.

3 The formula appears in slightly modified forms in such disparate communities as Lambaesis in Africa (CIL 8.3463 = ILS 8162), and Lactora in Aquitania (CIL 13.530 = ILS 8163).

4 Epigr. Gr. 595 – IG Rom. 1.313. Cf. Epigr. Gr. 1117 (Bologna), and IG 14.2190 (Rome), where the translation of the Latin formula is still more precise. All of these despairing epitaphs are reminiscent of the teachings of Lucretius, and will remind students of Chinese philosophy of the views on life and death espoused by Wang Ch'ung (A.D. 27 - 97?). He also scoffed at the notion of consciousness after death: "if we suppose that after death a man becomes a ghost, there would be a ghost on every road, and at every step. Should men appear as ghosts after death, then tens of thousands of ghosts ought to be seen. They would fill the halls, throng the courts, and block the streets and alleys, instead of the one or two which are occasionally met with." See A. Forke, Lun-Heng 1. Philosophical Essays of Wang Ch'ung, 2nd ed. rep. (New York, 1962), 193. It therefore follows that sacrifices are useless: "ghosts and spirits are insensible of joy and anger. People may go on sacrificing to them for ever, or completely disregard and forget them, it makes no difference." (Forke 1.524). One Greek inscription, from Astypalaea, requests that food and drink not be brought to the grave, for "corpses have no need for the things of the living:" see J. Geffcken, Griechische Epigramma (Heidelberg, 1916), no. 209. Forke discusses the similarities between Wang Ch'ung and Lucretius at length (supra, 1.13-29); readers unfamiliar with Han philosophy will profit from the brief discussion of Wang Ch'ung in M. Loewe, Chinese Ideas of Life and Death: Faith, Myth and Reason in the Han Period (202 B.C. — A.D. 220) (London, 1982), 12-14, 35-36, 68-70, and 89-90.
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JOHN KARL EVANS

outset that, “since our sources are so limited, I have used evidence from earlier or later periods where it seems reasonable to suppose that the thoughts or ceremonies which they report were also typical of the Augustan age” (p. 1).

12 A survey of the more than 100 titles in the Etudes préliminaires aux religions orientales dans l'Empire romain (see n. 6 above) will convince the reader of this point. I cite L. Zotović, Les cultes orientaux sur le territoire de la Mésie Supérieure (Leiden, 1966); and M. Tacheva-Hitova, Eastern Cults in Moesia Inferior and Thracia (5th Century BC — 4th Century AD) (Leiden, 1983), merely as representative of this tendency.

13 A.D. Nock, Conversion. The Old and the New in Religion from Alexander the Great to Augustine of Hippo (Oxford, 1933). One should also mention in this context the classic work of T.R. Glover, The Conflict of Religions in the Early Roman Empire (London, 1909).

14 de Groot (1892-1910); and The Religion of the Chinese (New York, 1910); M. Granet, The Religion of the Chinese People, trans. M. Freedman (Oxford, 1975); and C.K. Yang, Religion in Chinese Society: a Study of Contemporary Social Functions of Religion and Some of Their Historical Factors (Berkeley, 1961).

15 M. Freedman, “On the Sociological Study of Chinese Religion”, in Rel. & Rit., 20.

16 A.P. Wolf, “Introduction”, in Rel. & Rit., 17.

17 K. Hopkins, Death and Renewal (Cambridge, 1983), xv.

18 For the view that the structure of the imperial bureaucracy has been superimposed upon the Chinese pantheon, cf., inter alia, Wolf, “Introduction”, in Rel. & Rit., 5, 7; Feuchtwang (1974), 124, 127; and Wolf (1974), 138-145, 176-178 et passim.

19 For demonology, witchcraft and shamanism in the Roman Empire, one may begin with R. MacMullen, Enemies of the Roman Order. Treason, Unrest and Alienation in the Empire (Cambridge, Mass., 1966), 95-162; or Ferguson, Religions Rom. Empire, 150-189. The fifth volume of de Groot (1892-1910) is devoted to demonology and sorcery in China. For shamanism, cf. A.J.A. Elliott, Chinese Spirit Medium Cults in Singapore (London, 1955); and J.M. Potter, "Cantonese Shamanism”, Rel. & Rit., 207-231. The popularization of Ceres: H. Le Bonniec, Le culte de Cérès à Rome (Paris, 1958), especially pp. 342-378; the official and Taoist cults of the gods of walls and moats: G.F. Moore, History of Religions, I (New York, 1948), 62-63.

20 Christianity was by no means the only foreign cult to suffer persecution at the hands of the Roman government; cf. G. La Piana, “Foreign Groups in Rome during the First Centuries of the Empire", HTR, 20 (1927), 183-403; L.R. Taylor, "Foreign Groups in Roman Politics of the Late Republic”, in M. Renard and R. Schilling (eds.), Hommages à Joseph Bidez et à Franz Cumont, 2 (Brussels, 1948), 323-330; J.A. North, "Religious Toleration in Republican Rome", PCPhS, 25 (1979), 85-103, de Groot, Religion of the Chinese, 190-223, is a colourful description of the history of Buddhist persecution in China; briefer and more balanced, K.S. Ch'en, Buddhism in China. A Historical Survey (Princeton, 1964), 147-151, 184-194, and 226-233.

21 I am indebted to Patrick Hase for reminding me of this important methodological consideration.

T

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59 H.S. Maine, Dissertations on Early Law and Custom (New York, 1886), 54.

60 Ahern (1973), 154-155.

61 Ahern (1973), 155–156; cf. R.L. and D.Y. Janelli, Ancestor Worship and Korean Society, 186-187; and especially Wolf and Huang (1980), 13-15, 333-335, and 337, who comment that 15-20 per cent of all marriages in the Yangtze delta during the period which they studied were uxorilocal, and that this figure may be as high as 40 per cent in Yunnan. Here again, however, it must be pointed out that Yunnan is on the periphery of Chinese culture - as Wolf and Huang emphasize during the course of this analysis, in West Town the native language is Min Chia — and this should warn us against incautious generalizations. The evidence is most appropriately surveyed on a regional basis. For example, on pp. 124-126, and 218, Wolf and Huang analyze data that suggest that, in the period 1886 — 1910, 10.2 - 12.8 per cent of all men marrying for the first time in the northern Taipei basin contracted uxorilocal unions, a figure which jumps to 13.4 - 17.8 per cent for women's first marriages between 1891 and 1915. In contrast, on pp. 351-352 they remark the complete absence of uxorilocal marriages in the New Territories.

62 Ahern (1973), 121-122, and 152; cf. Wolf and Huang (1980), 112.

63 Ahern (1973), 152, and 155. Johnston, Lion and Dragon, 285; and Yang (1945), 82, have also concluded that a person who fails to pass on the family property to his sons is not entitled to a tablet or offerings.

64 Wolf (1974), 156-157; cf. Wolf and Huang (1980), 62.

65 Harrell (1976), 379.

66 Wolf (1976), 361; cf. 356-357, and Wolf (1974), 153, and 155-156.

67 On the Voconian and Falcidian legislation, cf. F. de Zulueta, The Institutes of Gaius, 1 (Oxford, 1946), 112-113; F. Schulz, Classical Roman Law (Oxford, 1951), 205-206; W.W. Buckland, A Text-Book of Roman Law from Augustus to Justinian, 3rd ed. rev. P. Stein (Cambridge, 1963), 290-291, 342-343; H.F. Jolowicz, Historical Introduction to the Study of Roman Law, 2nd ed. (Cambridge, 1965), 257-259; A. Watson, The Law of Succession in the Later Roman Republic (Oxford, 1971), 173.

68 CIL 11.1436 = ILS 7258.

69 W.W. Lambert, L.M. Triandis, and M. Wolf, "Some Correlates of Beliefs in the Malevolence and Benevolence of Supernatural Beings: a Cross-societal Study”, Journal of Abnormal and Social Psychology, 58 (1959), 162.

70 Jour. Amer. Folk., 71 (1958), 457, although on p. 454 Gough notes that a child's maternal uncle, who has authority over him in Nayar society, is an exceptionally stern disciplinarian.

71 Goody (1962), 409–410; cf. 328.

72 On this point, see also S. Freud, Totem and Taboo (New York, 1952), 58-61. Goody (1962), 20-25, provides a brief but excellent overview of the history of the academic debate on spirit behavior.

73 M. Freedman, Chinese Lineage and Society: Fukien and Kwantung (London, 1966), 151; Social Organization, 95, 98.

74 Hsu (1967), 65, 223.
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disasters. the second is for those who died because of plague. The final reason is to thank the benevolent governors Wang Lai-ren and Zhou You-de of the beginning of the Qing dynasty. In my opinion, all these reasons can be integrated into the first one.

(d) Chan Wing-hoi "The Tangs of Kam Tin and their Jiu festival", Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol. 29 (1989) 302-375, a rich and detailed account of the lineage, its temples and villages, and the festival which draws them together.

Dr. Faure gradually switched his interest to the Pearl River Delta while Prof. Tanaka, as I was told, is now looking at Sichuan province. Talk on publishing a book on Hong Kong Jiao festivals has been going on for years by members of the "Research Circle of the Regional Society of Southern China''. In 1990, the editorial board of the society set up a schedule to compile a book focusing on the Jiao festival. It is expected that papers on various aspects will be completed by the end of April 1991. (Correspondence from the society dated 28.12.1990)

Schipper, Kristofer M., "The Written Memorial in Taoist Ceremonies" in Wolf, Arthur P. (ed.) Religion and Ritual in Chinese Society (Stanford: Stanford University Press, 1974), 324,

For example, according to Chan Wing-hoi, villagers of Shek O celebrated their 16th Jiao in 1986 (Chan, 78). The Dengs in Kam Tin claimed to have celebrated their Jiao since 1684 (Tanaka, 918).

See for instance Basel Mission Archives, doct. Al-6, No. 51 (1869), and doct. Al-7, No. 51 (1870) and Der Evangelische Heidenbote, July 1867, in which a missionary describes how he was forced to go to the Magistrate to get his support before he could avoid having to pay his share of the Jiao expenses. All these cases are from Hsin An County. The Sha Tin poem will, it is hoped, shortly be published by Dr. P.H. Hase.

These two series are part of the 15 series of historical documents collected by Dr. D. Faure and others in the New Territories. Copies of the collections are kept in the libraries of CUHK, Hong Kong University, Sha Tin Regional Council Library, and Institute of Oriental Culture, Tokyo University.

31

Tanaka Chugoku no Sozoku to Engeki [Lineage and Theatre in China] (Tokyo Univ. Press 1985), 608. Jiao festivals celebrated by the powerful communities in Hong Kong like Kam Tin, Ha Tsuen, Lung Yeuk Tau etc., were all performed by the Zhengyi Taoist group, led first by the late Master Lin Pei and now by Master Chan Kau. Another Zhengyi Taoist group is led by Master Chan Wah. However, many Taoist priests work for both groups. There are also other Taoist groups who performed for the Jiao festivals, like a Cantonese group which performed for Ho Chung and a Heklo group for Cheung Chau. In 1983, four out of five Jiao festivals were performed by monastery Taoists. It is not clear whether it was because of tradition or out of economic reasons. A comparison of the two Taoist groups has yet to be made.

14 Choi Chi-cheung **Sho matsuri no jinmei risuto ni mirareru shinzoku ban'i” [Kinship as seen in the name lists of Jiao festival] Bunka Jinnú Gaku 5 (1988): 131, table L. 35 **Shinshi men" [Section of Believers] in Fanling Wenxian (Historical Literature of Fanling) vol. 8. This brief account records details of the arrangement of the Jiao area, including the contents of couplets, names of deities invited, location and direction of matshed stages, and the sacrifices prepared etc.. See n. 32 for the depositories of Fanling Wenxian.

36 See (1972) Lin Chuan [Lam Tsuen] Xiang Taiping Qingjiao huiyi jilubu in Dapu [Tai Po] Wenzian [Historical Literature of Tai Po] vol. 1. (see n. 32 for depositories)

37 Tanaka Issei's three books, all published by the Tokyo Univ. Press are: Chugoku Saishi Engeki Kenkyu [Ritual Theatres in China] (1981), Chugoku no Sozoku to Engeki [Lineage and Theatre in China) (1985), and Chugoku Kyoson Saishi Kenkyu: Chihogeki
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RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1998
https://digitalrepository.lib.hku.hk/catalog/1g05n0794
11.

12.

390

Wife of Sergt. Galpin, 98th Regt.

Wife of Brevet Captain Dunbar

13.

Sikh's grave (Inscription in Arabic) [sic]

14.

Ensign Duell 55th Regt*.

15.

Private Spiby 55th Regt.

16.

6 Seamen H.M.S. "Cambrian".

17.

Private Chiltern 98th Regt.

18.

Wife of Sergeant (obliterated)

19.

C.W. Moore, Naval Cadet H.M.S. "Wolf".

20.

Alex Fraser 98th Regt.

21.

Private Brooke, 98th Regt.

22.

Charles Manning 98th Regt.

23.

Wife of Ino Smith 98th Regt.

24.

Wife of Sergeant (obliterated) 98th Regt.

25.

Two Privates 98th Regt.

26.

Sergeant Slattery 98th Regt.

27.

M. Holmes, seaman H.M.S. "Wolf".

28.

29.

R. Butler, Asst Surgeon H.M.S. "Arab”.

I. Kelly of Band 98th Regt.
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