RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1974 https://digitalrepository.lib.hku.hk/catalog/x633mp077 140 K. M. A. BARNETT romanization used by the School of Oriental and African Studies, London (S.S.), 1 current among boat-people only 2 current among hill-people only 3 no longer current, but meaning given by inhabitants 4 obsolete, but meaning supplied from Man147 glossaries 5 meaning guessed from locality 6 meaning still obscure O.S. S.S. 1 a 亞Y * qaas qhaah 2 au By u qaau 3 chai 寨 zraai Meaning or Remarks In spite of the variety of characters, the meaning is still given as 'double' and this fits all cases where it occurs: usually of a twin peak, or an island with a low wasp waist and a knob at each end, like Cheung Chau. A pass or saddle: differs from keng (19) in that au need not have a path over it. The two occur in combination. See (14), (59). Owing to the Hakka pronunciation, au is in many names confused with kau (14) and o (59). The meaning of fort or stockade is well-known, but in places where the memory of old fortifications is forgotten the word is often substituted by tsai (100), whose pronunciation in one of the Hakka dialects is similar, or by tez (103). Even where the original spelling and pronunciation are preserved, ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1990 https://digitalrepository.lib.hku.hk/catalog/d79206299 198 in Hong Kong. Legge set up schools for Chinese girls which were run by his wife and, later on, his two daughters. After arrival in Oxford in 1876, Legge also took up the cause of women's education. He was, for instance, on the initial committee which founded Somerville College at Oxford in 1879, helping to draft its "religious but not sectarian" rules. A photograph provides us with a fitting symbol of Legge's life, love for Chinese, and his educational commitment. Students in his class during November, 1897, took a picture of his notes in Chinese left on the blackboard from the last class with the Professor. The picture one sees there manifests a startling simplicity: Professor Legge was still teaching a beginner's class in classical Chinese, and so had left there, in the very shaky hand of an octogenarian, situational phrases meant to prompt discussion. They began with, "On the top of the mountain there are three men" and went on describing animals on the mountainside and a river at the bottom. Somehow in the midst of this simple lesson religious issues arose, for in the bottom left-hand side of the board, in a portion where he may have been drilling students on specific characters, he wrote the two characters for "Jesus". • 52 Thus Legge had a deeply thought-out programme of educational philosophy and scholarship. It is a misapprehension that Legge was simply portraying China for Western audiences. He was just as much involved with teaching Chinese, and promoting education generally. IV. Legge's Sense of Mission and Duty This sense of duty is central to Legge's intensity of study, his drive for excellence, and the unwavering convictions which were deeply embedded in his academic writings. Dr Legge's academic approach to Chinese culture was prompted by the desire to make the Christian message known to Chinese people. Although the young Legge had reacted against some aspects of the form of Calvinism brought to Scotland in the reformed theology of John Knox (which he learned by memory with his classmates through the medium of the Shorter Catechism), the adult James Legge gained a new appreciation for the sovereignty of the true God, especially ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1993 https://digitalrepository.lib.hku.hk/catalog/66833t302 114 or a boil on her chest which other doctors had been unable to cure. The story adds that he was required to pass a test before he would be allowed to approach the empress. He was offered a silken thread which had been tied to a column in the hall [or on the knob of a door] but behind a screen and was then asked to take the empress's pulse. It was the custom to take the pulse of ladies by remote means using a piece of thread tied to the wrist. Wu correctly diagnosed that the thread was tied to a column [by the pulse of the dragon in the stone] and not the empress's wrist as he had been told it was. They next tied the silk to the paw of a kitten and again Wu was able to identify the pulse as non-human, and it was only then that he was allowed to treat the empress. Having cured her illness the emperor asked what reward Wu would like and, so legend claims, he requested an old set of the emperor's cast off clothes. After his death Wu was deified by the emperor as Pao-sheng Ta-ti, alluding, so it is said, to him being dressed in the emperor's cast off robes. A caretaker at his cult centre added that as Wu wore the emperor's clothes in life and was buried in them he had command over minor deities and even some of the major ones such as Lei Kung, the god of thunder. A strange tale recounted by a temple keeper in Jakarta claimed that Pao-sheng Ta-ti appeared to a Sung emperor in a dream and informed him that he, Pao-sheng Ta-ti, was an incarnation of the Yellow Emperor [Huang Ti] and bore the same surname as the emperor of the Sung, Chao. Therefore, so the story concluded, Pao-sheng Ta-ti was regarded as the imperial ancestor and his special protective deity. His cult, first established at the Lung-chiu An, a monastery not far from Amoy, and later at the Tzu-chi Kung in Lung-hai [Pai-chiao], was carried by immigrants through the ports of T'ung-an, Amoy and Hai-ch'eng to the southern seas. The oldest image of Pao-sheng Ta-ti in Taiwan is probably in Hsueh-chia in Tainan county where it is said to have been brought over to Taiwan from the mainland by Koxinga. Some indication of his popularity as a doctor deity in Taiwan is manifest by his presence as the major deity in at least 160 temples on the island, dedicated to him, predominantly in the areas of Tainan and Yunlin, with a great many more as the main deity on a side altar of other temples. A noticeable increase in shrines dedicated to him occurred after the great plague swept Taiwan in 1699 killing large numbers of new immigrants. It was believed that an image of Pao-sheng Ta-ti brought over from Fukien, ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1994 https://digitalrepository.lib.hku.hk/catalog/zk522640g 205 Kendall, Elizabeth Kimball, A Wayfarer in China, Boston New York Houghton Mifflin, 1913 Kerby, Philip, Beyond the Bund, New York Payson Clarke, 1927 Knox, Thomas Wallace (1835-1896), Overland Through Asia. Pictures of Siberian, Chinese, and Tartar Life, Chicago FS gilman, etc, 1871 The Boy Travellers in the Far East Part just. Adventures of Two Youths in a Journey to Japan and China etc, New York and London Harper, 1898 Kranzler, David H, Japanese, Nazis and Jews. The Jewish Refugee Community of Shanghai 1938-1945, New York Yeshiva University Press, 1976 Lamberton, Mary, St John's University Shanghai, 1879-1951, New York United Board for Christian Colleges in China, 1955 Lamont, Florence, Far Eastern Diary 1920, New York Horizon Press, 1951 Latourette, Kenneth S, A History of Christian Missions in China, New York Macmillan, 1929 - Beyond the Ranges, an Autobiography, Grand Rapids. William Erdman Publishers, 1967 + Le Coy, Albert von, Buried Treasures of Chinese Turkestan, London Allen and Unwin, 1926 (Hong Kong Reprint. Oxford University Press) Levy, Howard Seymour, Chinese Foot Binding, London Neville Spearman, 1970 Lewisohn, William, China's Wild West A Road Trip of 5,000 Miles in a Motor Car, Shanghai North China Daily News and Herald, 1937 Leys, Simon, Chinese Shadows, London Penguin, 1974 Li, Anthony C, The History of Privately Controlled Higher Education in the Republic of China, Washington DC Catholic University of America Press, 1954, Westport, Conn Greenwood Press reprint, 1977 Liddell, T Hodgson (B1860), China Its Marvel and Mystery, London Allen, 1909 Lin-ch'ung (1791-1846), A Wild Swan's Frank the Havels of a Mandarin, translated by TC Lai, Hong Kong, 1978 Lau, Alicia Helen Neva (Bewicke) (d. 1926), My Diary in a Chinese Farm, Shanghai Kelly and Walsh, 1892 74pp - The Land of Blue Gown, London Unwin, 1902 + AMAMT 11 41 DL/ ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1998 https://digitalrepository.lib.hku.hk/catalog/1g05n0794 396 A week or so later I spent a second afternoon in Saint Michael's Roman Catholic Cemetery. With the help of the Cemetery Attendant, Mr Law, the register was referred to and I managed to trace one more grave. This is recorded as follows: Knox, Lucy Elizabeth, 18 September 1937, Section 9, Grave 6501 It has a granite headstone and the grave has been 'slabbed' over and rendered with Shanghai plaster. Although the grave has settled it is still in reasonable condition. The following words may be read on the headstone: For all your patient care, For every anguished prayer, For tact with awkward ways, For love on wayward days, For all you ever thought, For all you ever wrought, We thank you Mother dear, For every anguished prayer. Having traced four graves, with three remaining, I sought the help of the Reverend Carl T. Smith, Honorary Vice-President RASHKB. He soon responded by saying he had found some details of one of the remaining three deceased in his card-index system. This was concerning Thomas Tolliday whose death had been given by his relatives, in England, as at some time between 1893 and 1899. From the details of the copy of the newspaper cutting filed by the Reverend Smith, it was possible to establish that Tolliday had died on 9 August, 1895, in Ning Po (Ningbo), China. There is no record of his body having been brought to Hong Kong. He had joined the China Maritime Customs in 1862 and, late in his career, he became their Chief Examiner. Now that, out of the seven names, four graves and brief details of Tolliday's death have been traced, two graves remain. Of these, both persons died after World War Two. They are: Knox, Ivy Muriel, 15 March 1976; and Moss, Lilly Beatrice, exact date unknown but, given by a relative ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1998 https://digitalrepository.lib.hku.hk/catalog/1g05n0794 397 as, post 1945. One would expect, bearing in mind that many of Hong Kong's records were destroyed during the Japanese occupation (1941-1945), that these last two would be the easiest of the seven to trace. The help of the staff of the Urban Services Department was again sought. They searched the registers of the Jewish and Muslim Cemeteries, and further searches were again made in the Hong Kong Cemetery and the Catholic Cemetery. But still we were unable to locate the two missing graves. A search was also made by Mr Derek Cheng, cemetery attendant at the Stanley Cemetery, but without success. In addition a search was made in the Government Public Records Office, at Kwun Tong, for the birth certificates of Knox and Moss. Again we were unsuccessful. A discussion was also held with an Immigration Department Officer in the Government Births and Deaths Registry. He informed me that unless more information could be obtained, including places of death (for example a hospital), it was extremely unlikely that the death certificates of the two could be traced. Search fees of HK$140.00 for the first and HK$680.00 for a second more general search would be charged for each person. This information has been passed back through BACSA to the relatives. The seven dead persons were all British and it is therefore unlikely that they would have been buried in the delightful little Chiu Yuen (meaning bright and faraway) Eurasian Cemetery, on Hong Kong Island, or in one of the many Chinese cemeteries. Although cremation was rare until more recently (in 1958/59 only 1.65 per cent of corpses in Hong Kong were cremated1), it is just possible these two dead persons' bodies were disposed of in this way. Their ashes could have been scattered (very few are in Hong Kong) or placed in an urn, in a niche, in a columbarium. It is even more unlikely that the bones of these persons, being Europeans, would be placed in an ossuary. Again, it is unlikely that either of the two would have been buried on the China Mainland (although Moss, having died 'post 1945, could have been) after the People's Republic Government came to power in 1949. It should be mentioned that all four graves that we found were located in pleasant surroundings close to, or under trees. Again the two ================================================================================