RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1972 https://digitalrepository.lib.hku.hk/catalog/gm80qf99h # ADDITIONS TO THE LIBRARY, 1971-72 (Books and pamphlets) Gifts from the Chinese University of Hong Kong (review copies): FEHL, N. E. Li (†): rites and propriety in literature and life . . . 1971. FEHL, N. E. Sir Herbert Butterfield, Cho Yun Hsu and William H. McNeill on Chinese and history. . . 1971, 香港中文大學 中國語文教學研討會報告書1970 Exchange from Dankook University, Seoul: 崔世珍 訓蒙字會1971. Gifts from Heinemann Educational Books (Asia) Ltd.: CHESNEAUX, J. Secret societies in China in the nineteenth and twentieth centuries. Transl. by Gillian Nettle, 1971. WAUNG, W. S. K. Revolution and liberation: a short history of China from 1900-1970. 1971. Gift from Oxford University Press: MITCHISON, L. China in the twentieth century. 1970. Gifts from Sir Lindsay Ride: LOPEZ MEMORIAL MUSEUM, Manila. Catalogue of the Filipiniana materials. 4 vols. 1962-69. Gift from the Royal Asiatic Society, Korea Branch: GORE, M. E. J., and WON, Pyong-Oh. The birds of Korea. 1971. Gift from H. A. Rydings: KOREA. Ministry of Culture and Information. Facts about Korea. 1971. Gift from the Tao Teh Benevolent Association, Hong Kong: WEI, Tat. An exposition of the I-ching. 1970. ================================================================================ 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-1982 https://digitalrepository.lib.hku.hk/catalog/mk61z420p 138 H. J. LETHBRIDGE status of China in the world polity and of Chinese in general as citizens of the world). 54 No one believes today that Chinese motivation needs a separate system of explanation, that the Chinese mind has its own eccentric circuitry. Freud, that Columbus of the Mind, revealed that in the unconscious · the deep, dark, oceanic under-world of the individual human beings are very much alike in their mechanisms. This great step forward in social perception has helped to bridge the gap between the races (still opposed of course by politics) and has made murder less incomprehensible, less inexplicable when committed by foreigners; and judges, counsel and juries (perhaps) less perplexed by the act. NOTES 1 George Orwell, Decline of the English Murder and Other Essays (Harmondsworth, Middlesex: Penguin Books, 1965) 9. * 'Our great period in murder', Orwell writes, our Elizabethan period, so to speak, seems to have been roughly 1850-1925. Orwell was writing in 1946, but with hindsight it is plausible to suggest the 'great period' could be extended to the eve of World War I. * See: Jean Chesneaux, The Chinese Labour Movement 1919-1927 (Stanford, California: Stanford University Press, 1968) 122. • See, in particular, Harold Z. Schriffrin, Sun Yat-sen and the Origins of the Chinese Revolution (Berkeley and Los Angeles: University of California Press, 1970). Also Nym Wales, The Chinese Labor Movement (New York: John Day, 1945), which contains the biographies of some revolutionary seamen. • Edward Marjoribanks, Famous Trials of Marshall Hall (Harmondsworth, Middlesex: Penguin Books, 1950) 384. At his trial Lock was described as a 'Chinese shipping agent'. • Sir Henry Dickens in The Recollections of Sir Henry Dickens, K.C. (London: Heinemann, 1934) 244-245, writes: He was a good advocate but it cannot be truly said that he was a great one. He had not the gift of far-seeing discretion which is required in a great advocate. He was much too ready to talk at length when addressing a jury, without having previously weighed the possible consequences of what he said'. An old lag once called from the dock to Sir Henry (1849-1933). 'You ain't a patch on your father!', which greatly amused him. T See Marjoribanks, op cit. Doris Lock did not die from her wounds until January 28, 1926. See The Times of January 29, 1926. * There is a full discussion of the origin of the M'Naghten Rules in Nigel Walker, Crime and Insanity in England, vol 1 (Edinburgh: Edinburgh University Press, 1968). * Marjoribanks, op cit, 383. See also The Times February 4 and 8, 1926. ================================================================================