RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1972 https://digitalrepository.lib.hku.hk/catalog/gm80qf99h 176 KEITH STEVENS cyclical characters of the year." Hodous appears either to be confusing T'ai Sui and Kou Mang, or to be giving T'ai Sui yet another alias. In T'aip'ing in Malaya two images of mud bulls are to be seen standing on a pile of paper hell money on the altar beside T'ai Sui. The reason for their inclusion on the altar was not known by the temple keeper nor by the devotees who said that they had always been in that position as far back as anyone could recall. (See Plate 15). The Rev. Wm Milne4 in Ningpo in the mid 1840s noted "the festival of the Beating in of Spring" when on the first day of spring the Chief Magistrate of the city beat the "god of spring", a multi-coloured paper ox, which was then torn to pieces by the crowd, for luck. Milne claimed to have seen this same ceremony elsewhere in Central China, and said that in some districts the bull is made of mud. “The colouring varies as laid down in the Peking annual book of ceremonies. The variations in colours such as red horns, black tail and feet, white body, blue head and neck are regarded as prognosticating the portents of the coming year. The amount of black signifies sickness, blue winds, white rain and floods, red fire and yellow the fruits of the earth. There are also a number of smaller mud oxen mainly sold for household good fortune.” The Rev. Milne also reported that “the "god of spring" was seen in the shape of a youthful human image, the son of an early Emperor. He too is attired in a fashion prophetic of the fortune of the coming year: bareheaded predicted cold weather, and white robe augurs a dry year etc." This youthful image is almost certainly T'ai Sui. In all temples where he was observed in the "scroll or bell-holding" two-armed version, his image was seen very frequently to be balanced on wads, sometimes very high wads, of hell money. This is the paper money purchased from temple keepers to be burnt by devotees for the use of deceased members of the family in the Underworld. This custom is usually only to be seen in temples under wealth gods, but in the case of T'ai Sui, the wads are offerings to T'ai Sui for protection and not for transmission by burning to deceased relatives. Shyrock in his Temples of Anking says hell money is burnt for use by ancestors and is never presented to Gods. It would appear to be otherwise in Central and South China. 4 Milne, W. C., Life in China (London, Routledge, 1857). ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1975 https://digitalrepository.lib.hku.hk/catalog/j0995146d NOTES AND QUERIES 306 h) Feng Huo Yuan T'ien Yuan Shuai (風火院田 元帥) i) Wu Tai Yuan Shuai (五代元帥) j) Chung Lich Ta Yuan Shuai (忠烈大元帥) k) Lei Hai-ch'ing (†) Various Sightings Tien the Marshal of the Wind and Fire Ministry Marshal of the Five Dynasties The Great and Loyal Marshal See Werner's story below. I have never seen nor heard this title in any temple in Taiwan and South East Asia, nor in any book on these places. In Anking on the Yangtze in the thirties, the three gods of the actor's guild were T’ien (□) To (†) and Kuo (#)* In 1971 there were at least five temples dedicated to Chief Marshal T’ien and the three Tien brothers in Taiwan. One of these was in Taipei and one in Changhua (title 'c' in the list above) and another in Taipei, one in Tainan and one in Yunlin (title ‘a' above). According to a Penang (Malaysia) temple keeper and a Hsinchu (Taiwan) devotee, prior to 1949 the cult centre of this Taoist heterodox (*) cult used to be at Ch'uanchow (*), Fukien. Legends Numerous legends surround Chief Marshal T'ien. One basic story has already been recounted by Miss Werle. Variations and other stories include another recounted by Werner who, like Père Doré, failed to connect Marshal T'ien with Wu Tai Yuan Shuai, Marshal of the Five Dynasties (5#†) whom he calls the 'God of the Musicians'. Werner continued, "this god had his origin in a practical joke played by his school fellows on a young scholar who lived in the time of the Five Dynasties (907-60 AD). Whilst he was taking a siesta they drew a picture of a crab on his forehead and stuck two willow branches (sometimes represented as pheasant's tail feathers) behind his ears. When he awoke he was so chagrined that he 4 Shryock: The Temples of Anking: Libraire Orientaliste: Paris 1931, p. 163. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1976 https://digitalrepository.lib.hku.hk/catalog/hq382988q NOTES AND QUERIES 297 BIBLIOGRAPHY 1 Chinese Buddhist Monasteries, J. Prip Møller; published G. E. C. Gad of Copenhagen, 1937. 2 'The disposal of the Buddhist dead in China' P. W. Yetts, JRAS, July 1911. 3 New China Review, Vol. II, 1920. 4 Truth and Tradition in Buddhism: K. C. Reichelt, Commercial Press Ltd., Shanghai 1928. 5 Buddhist China, R. F. Johnston, 1910. 6 Récherches sur les Superstitions en Chine. Vol. VII, H. Doré, Shanghai 1931. 7 Temples of Anking: J. Shryock, Paris 1931. 8 From Far Formosa; Rev. G. L. MacKay, 1896. 9 Mythical & Practical in Szechuan, James Hutson, Shanghai, 1915. Hong Kong, 1976. KEITH STEVENS PRELIMINARY LIST OF THE BAKER COLLECTION OF NEW TERRITORIES GENEALOGIES IN THE BRITISH LIBRARY Vol. No. Village (and Gazetteer* reference) *. Ping Shan (p. 163) ♬ Tang Clan Association Handbook Surname Tang (Hong Kong Branch) 香港鄧氏宗親會特刊 Tang 鄧 Ping Long (p. 199) ** 4. Sha Lo Tung (p. 197) M 5. Economic Survey of Ping Shan (p. 163), 屏山1956. 6. Chung Mei (p. 193) Æ 涌尾 7. Siu Kau (p. 194) 4 小落 Chung đề Cheung # Lei 李 Lei李 8. Chung Pui (p. 193) M† 9. Kam Chuk Pai (p. 194) 金竹排 ** Lei李 Wong 王 10. Nai Tong Kok (p. 193) A Lei 11. Tai Kau (p. 194) ★ 大落 Lei李 12. Wang Leng Tau (p. 193) ††† Lei李 13. Unidentified Tang 鄧 * A Gazetteer of Place Names in Hong Kong, Kowloon and The New Territories (Hong Kong, Government Printer, n.d. but 1960) ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1978 https://digitalrepository.lib.hku.hk/catalog/8g84t8593 128 C. MARTIN WILBUR the father of the sex family will not always have the final word in matters regarding his own children, especially his sons. For sons are looked upon as wards of the sib, and therefore matters concerning sons may be decided by the heads of the larger groups — the economic or religious families.' It is not always true that the esprit de corps of the clan is stronger than the factions between smaller groups. Indeed, factionalism may well be used as an index of the decay of the clan system. But in a clan which is still unified—the situation which is here being supposed—the discipline and systematic integration will be complete. The crux of this system is the ancestral temple. II Primarily, the ancestral temple is a religious center. Here, at certain seasonal times elaborate ceremonials and rituals are carried out.2 These celebrations are usually accompanied by feasts, and often by theatricals which the whole clan or kin group attends. Two very important psychological results are produced by this collective worship. In the first place, the gathering of the whole group in honor of a common ancestor reinforces clan solidarity. The clan nexus is more ephemeral than the tie which binds other groups in the village together, and were it not for these periodic ceremonies the clan tie would tend to disintegrate.3 Especially when individuals outside the clan group also inhabit the village is the "we-group" feeling strengthened. Secondly, the rituals strongly emphasize the particular status of the individuals participating or looking on. The exact relationship of every person in the clan to every other and to the ancestral line is minutely worked out, based upon the recorded clan genealogy kept in the temple. In the processions and rituals of worship these relationships are graphically shown. Now, one of the fundamentals of Chinese familist government is its dependence upon a well worked out system of status amongst the individuals 1 Ibid., p. 126. 2 For a description of these services in Anking and Amoy see respectively: Shryock, John; The Temples of Anking and their Cults, p. 39-43; DeGroot, J. J. M.; Les Fêtes Annuellement Célébrées a Emoui (Amoy), vol. 2, p. 549-553, 563-566. 3 For example, Shryock, op. cit., p. 40, reports a clan which requires all its members within half a day's journey to attend the major ceremony once a year. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1978 https://digitalrepository.lib.hku.hk/catalog/8g84t8593 VILLAGE GOVERNMENT IN CHINA, 1933 167 Huc, M.; The Chinese Empire: Forming a Sequel to the Work Entitled "Recollections of a Journey Through Tartary and Tibet". 2nd ed., 2 vols.; London, Longman, 1855. Huc, M.; L'Empire Chinois: Faisant Suite à L'Ouvrage Intitulé "Souvenirs d'un Voyage dans la Tartarie et le Thibet". 2nd ed., 2 vols.; Paris, Gaume Frères, 1855. Hummel, Arthur W.; "The Case Against Force in Chinese Philosophy" (Chinese Social and Political Science Review, vol. 9, 1925, p. 334-350). Jamieson, G.; Chinese Family and Commercial Law. Shanghai, Kelly and Walsh, 1921. Kulp, Daniel H.; Country Life in South China: The Sociology of Familism. Vol. 1: Phenix Village, Kwantung, China. New York, Columbia, 1925. Lee, Mabel Ping-Hua; The Economic History of China, with Special Reference to Agriculture. New York, Columbia, 1921. Leong, Y.K., and Tao, L.K.; Village and Town Life in China. London, Allen and Unwin, 1915. Li, Chi; The Formation of the Chinese People; an Anthropological Inquiry. Cambridge, Harvard, 1928. Mallory, Walter H.; China: Land of Famine. New York, American Geographical Society, 1926. (American Geographical Society, Special Publication no. 6.) Malone, C.B., and Tayler, J.B.; The Study of Chinese Rural Economy. Peking, China International Famine Relief Commission, Series B, no. 10, 1924. (Reprinted from: Chinese Social and Political Science Review, vol. 7, no. 4, 1923, p. 88-101; and vol. 8, no. 1, 1924, p. 196-226.) Martin, W.A.P.; "The Worship of Ancestors a Plea for Toleration" (Records of the General Conference of the Protestant Missionaries of China. 1890. Shanghai, American Presbyterian Mission Press, 1890. p. 619-631). Maspero, Henri; La Chine Antique. Paris, Boccard, 1927. Maspero, Henri; "La Vie Privée en Chine à l'Epoque des Han." (Revue des Arts Asiatiques, vol. 7, 1931-1932, p. 185-201). Maybon, B.; Essai sur les Associations en Chine. Paris, Plon-Nourrit et Cie, 1925. Meadows, Thomas T.; Desultory Notes on the Government and People of China. London, Allen, 1847. Morse, Hosea B.; The Trade and Administration of the Chinese Empire. Shanghai, Kelly and Walsh, 1908. Shryock, John; The Temples of Anking and Their Cults: a Study of Modern Chinese Religion. Paris, Geuthner, 1931. Smith, Arthur H.; Village Life in China; a Study in Sociology. New York, Revel, 1898. Staunton, George T. (translator); Ta Tsing Leu Lee, Being the Fundamental Laws, and a Selection from the Supplementary Statutes of the Penal Code of China. London, Cadell and Davies, 1810. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1982 https://digitalrepository.lib.hku.hk/catalog/mk61z420p 243 12 Feb. 1863 week. 30 Apr. 1863 second amateur performance of season last amateurs gave fourth performance on Wed. subscription: 1863/64 ― 17 Dec. 1863 1864/65 ― 1865/66 ― first performance "Follies of a Night" vaudeville comedy (J. R. Planche, 1842) "A Kiss in the Dark" given also in 1853. 6 Feb. 1864 on 4th third subscription performance and on 6th third public appearance. 31 Mar. 1864- fourth and last performance of season: "Tailor of Tamworth" (also known as "State Secrets", T. Wilks, 1836) given also in 1861. "Alladin, the Wonderful Scamp" burlesque (T. C. Bryon, 1861) 16 June 1864 ___ public meeting resolved the Amateur Theatrical matshed should be kept up. 13 Oct. 1864 meeting of those interested in Amateur Theatricals agreed to continue them in next season in usual way. 2 Jan. 1865 a visiting professional group, the Lewis Company, gave first subscription night to the subscribers of the Amateurs 9 Nov. 1865 check given to movement for organizing a new Amateur Theatrical Corp by non-attendance at public meeting. To be hoped they shall not collapse in consequence. 1866/67 3 Jan. 1867 first at new Club Lusitano Theatre performance of season of Amateur Dramatic Society: "Sent to the Tower" farce (J. M. Morton, 1850) "Alladin, or The Wonderful Scamp" burlesque extravaganza (T. C. Bryon, 1860) also given in 1864. ― 4 Feb. 1867 second subscription night of Hong Kong Amateur Theatricals: "The Area Belle" farce (Brough and Halliday, 1864) "Shylock, or the Merchant of Venice Preserved" burlesque (F. Talfourd, 1853) 1866/67 7 Mar. 1867 1867/68 Hong Kong Amateur Theatricals third subscription night: "Slasher and Crasher" (J. M. Morton, 1848) given also in 1853. "Raising the Wind" (J. Kennedy, 1803) 23 Mar. 1867 Hong Kong Amateur Theatricals fourth subscription performance. — 28 Sept. 1867 Hong Kong Amateur Theatrical Society propose giving five subscription performances this season. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1982 https://digitalrepository.lib.hku.hk/catalog/mk61z420p 244 1870/71 P 1871/72 1872/73 1873/74 — 1874/75 — CARL T. SMITH 25 Nov. 1867 first performance of season at Club Lusitano Theatre: "All that Glitters is not Gold" comedy (J. M. Morton, 1851) "Cox and Box, married and settled" farce (F. C. Burnard and J. M. Morton, 1867) 19 Dec. 1867 Hong Kong Amateur Theatrical Society second performance: "Romeo and Juliet" burlesque "Little Toddlekins" farce (J. Mathews, 1852) 4 Nov. 1870 Amateur Dramatic Club first performance of season at Theatre Royal, City Hall. "Diamond Cut Diamond" farce (W. H. Murray, 1838) "Orpheus and Eurydice" burlesque (H. J. Bryon, 1863) 20 Apr. 1871 "I've Written to Brown" farce (T. J. Williams, 1859) burlesque by Francis Talfourd. 28 Apr. 1871 "Ici, en Parlais Francais" (T. J. Williams, 1859) "Shylock, or the Merchant of Venice Preserved" burlesque (F. Talfourd, 1853) also given in 1867. - 26 Jan. 1872 - "The Two Bonnycastles" farce (J. M. Morton, 1851) "Masanielle" burlesque (R. B. Brough, 1857) 21 Feb. 1872 - "The Rifle and how to use it" farce (J. V. Bridgeman, 1859) 11 Apr. 1872 "Castles in the Air" comedy (T. W. Robertson, 1854) Instead of "Castles", the production may have been "Caste" by T. W. Robertson (1867) 3 Jan. 1873 - "Locked In" farce (J. P. Wooler, 1870) "The Cricket on the Hearth" 13 Feb. 1873 "Kenilworth, or Ye Queen, Ye Earl and Ye Maiden", burlesque 13 Apr. 1873 "The Blighted Being" farce (T. Taylor, 1854) "Checkmate" comedy (Andrew Halliday, 1869) 30 Oct. 1873 1853) "Plot and Passion" (T. Taylor and J. Lang, 1853) 15 Nov. 1873 "The Spitalfield Hospital" farcical comedy "Not such a Fool as she Looks" (H. J. Bryon, 1868) 2 Mar. 1874 —— "A Romantic Idea" (J. R. Planche, 1849) "The Steeple Chase" (J. M. Morton, 1865) 5 Apr. 1875 - "Ticket of Leave Man" (T. Taylor, 1863) ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-2001 https://digitalrepository.lib.hku.hk/catalog/zg651950g 45 China, Hainan would appear to have been neglected. Before 1949 Hainan was an area which few foreigners appear to have visited, though for much of the latter half of the 19th century and the early 20th foreign consuls, customs officers and traders endured their existence, particularly in the northern port of Haikou (Hoihow), the American Presbyterian Mission, the first body of missionaries, only began its work 'saving' Hainan in 1881. Despite the latter, there would seem to be no missionary writings describing the temples and "idols" as did Father Doré in Zhejiang and Jiangsu, Shryock in Anqing and others across northern and central China. The old church in Qingzhou Fu, some three miles inland and to the west of Haikou, by 1890 had been converted into a Temple of Longevity, and another church elsewhere in Hainan, had also become a Chinese temple known as the Temple of the Cross. In 1882 Mr Jeremiasen, an independent Danish missionary, made an unmolested circuit of Hainan on foot 'proving the friendliness of the people.' He then crossed the island north to south and east to west. Westerners who travel through "darkest" China today and write or talk about being the first foreigners within some remote spot, forget or overlook such Christian missionaries who roamed across all areas of China more than a century and a half ago. Even today there are foreign tourists who regard themselves as among the first to set foot in the more remote areas of Hainan. However, what Jeremiasen and others have overlooked are the individual Portuguese and German missionaries whose graves, dated in the 1680s, have been identified on Hainan. Most foreign visitors today also forget or, more likely, have probably never even heard of the eminent Chinese banished to the island during the early days of the periods of forced settlement of the 13th and 14th centuries. An aspect of journeys to Hainan a century or so ago, now also long forgotten, was the basic problem of getting ashore from the steamer from Hong Kong. This was often the worst part of the journey. The steamer from Hong Kong touched bottom some three miles or so out to sea leaving the trip ashore to the main port of Haikou by shallow draft sampan across mud flats under less than a foot of water. This required bargaining with the laoda [captain] of one of the many sampans which offered their services to tranship passengers ashore. The native boatmen in a very round-about trip through the intricate channels, sliding over ================================================================================