RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1961 https://digitalrepository.lib.hku.hk/catalog/vd6724704 Journal of the Royal Asiatic Society Hong Kong Branch RASHKB and author Vol. 1 (1961) ISSN 1991-7295 69 Chou of Shang by King Wu of Chou about 2100 B.C. However, this merely serves as the basic skeleton of the novel, to which many supernatural incidents are added. Some of these supernatural incidents in the novel are taken from the prompt-book Wu-wang Fa-Chou P'ing-hua ENT ("King Wu's Expedition against King Chou"), which was current in the Yüan period, about 1321-1323. However, the author of the Féng-shên took his material from various other sources, for he was an extraordinary character. He was at first a Confucian scholar; then, after failing nine times to pass the official examination, he became a Taoist priest. But in his last years he showed a leaning to Tantric Buddhism, and his work on the Surangama-sutra (VR) is included in the Second Collection of the Tripitaka in Chinese. Even now in Hong Kong he is regarded by Taoists as one of their patriarchs and referred to as "Lu tsu Hsi-hsing", or "Patriarch Lu Hsi-hsing", though in fact he combined the teachings of Confucianism, Taoism, and Buddhism. In his novel, he divided the Taoist gods into two categories. The benevolent ones he called Shan Chiao W, or The Promulgating Sect, led by Yüan-shih T'ien-tsun, or The Celestial Honoured Primordial, and Lao-tzu; the malevolent ones he called Chieh Chiao #, or The Intercepting Sect, led by T'ung-t'ien Chiao-chu #, or The Patriarch of All Heaven. When, in the novel, King Chou and King Wu are going to fight a decisive battle, the gods come down from heaven to take part. Naturally, the gods of the Promulgating Sect help the good King Wu, while those of the Intercepting Sect lend their aid to the wicked King Chou. All kinds of magic weapons are used, everything that the sixteenth century Chinese mind could conceive, even plague-carrying seeds (a sort of germ warfare!). The climax is reached after "the battle of ten thousand gods", when the leader of the Intercepting Sect is badly defeated. However, the common master of all the three leaders appears and makes peace among them. The author thereupon concludes: Like the red lotus flower, its white root, and its green leaves, The Three Teachings are really one and the same. Now, the term "the Three Teachings" usually refers to Confucianism, Buddhism, and Taoism, but in the novel the usage of this term is not always clear. Sometimes it seems to refer to the Promulgating Sect, the Intercepting Sect, and common mortals. At other times, Buddhism seems included. The author has included among Taoist gods of the Promulgating Sect certain Buddhist deities such as Mañjusri (Wên-shu), Samantabhadra ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1961 https://digitalrepository.lib.hku.hk/catalog/vd6724704 Journal of the Royal Asiatic Society Hong Kong Branch RASHKB and author Vol. 1 (1961) ISSN 1991-7295 75 with the worship of the Pole Star and with astrology. These can be found in the Tao Tsang (Two Collections of Taoist Literature). To identify him with the Vaisravana of popular legends was advantageous both to the Buddhists and Taoists. It has been said that Vaisravana helped the Emperor T'ai Tsung during the war which led to the founding of the T'ang dynasty. But in some Tantric texts, the story is dated in the year A.D. 742 (the 1st year of Tien Pao in the reign of Hsuan Tsung). When the city of An-si (2) was besieged by the troops of five states including Tashkend and Samarkand, Vaisravana appeared above the tower of the city-gate with his celestial soldiers and defeated the invading troops. The sutra reads, It was in the 1st year of T'ien Pao, the cyclic year being Jên-wu (4), when the city of An-si in Kansu was besieged by the troops of five states, Tashkend, Samarkand ... (five characters missing in the text). On the 11th day of the second month the commander of the city sent a petition for reinforcements. The Emperor told the Monk I-hsing (一行), “An-si is twelve thousand li away from our capital and it would take eight months for our reinforcements to reach there. I am afraid the city will fall." I-hsing said, "Why does Your Majesty not supplicate the celestial soldiers of Vaisravana, the heavenly king of the North, for help?" "How do I get his help?" the Emperor inquired. I-hsing said, "Your Majesty need only summon the foreign priest Amogha and he will do everything." Amogha was summoned and said, "Your Majesty sent for me. Is it not because the city of An-si is besieged by the troops of five states?" The Emperor answered, “Yes.” Amogha said, "Bring your urn and follow me to the place of worship and I will supplicate the celestial soldiers of Vaisravana the heavenly king of the North to rescue the city from danger." Hardly had he finished chanting his spells for the fourteenth time when the Emperor saw celestial soldiers clad in armour standing in front of the hall. "Who are they?" the Emperor asked. "Tu Chien (毘建), the second son of Vaisravana, who is leading the celestial troops to An-si, has come to say farewell." The Emperor gave them food and dispatched them. In the fourth month the commander of An-si reported again, “On the 11th 13 Li Ching's name appears in the Tao-chiao Hsiang-ch'êng Tzu-ti Lu *(道教相承次第録 "Order of Taoist Teaching") in Yün-chi Ch'i-ch'ien (雲笈七籤)(XL). chüan 4. In the Tao Tsang (道藏), Tung-shên Pu (洞神部)(1), Fang-fa Lei (方法類)(5) T'ien-lao Shên-kuang Ching *(天老神光經) is attributed to him. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1961 https://digitalrepository.lib.hku.hk/catalog/vd6724704 Journal of the Royal Asiatic Society Hong Kong Branch ORASHKB and author Vol. 1 (1961) ISSN 1991-7295 77 probably the pagoda was a mistake for the parasol originally held by Vaisravana, as stated in the Ekottarik-agamas (增一含經): The heavenly king Vaisravana held in his hand a parasol of the seven treasures (七寶) over the Tathagata in the air to protect the Tathagata from dust and soil,15 But since the circulation of the Tantric sutras was more or less encouraged by the authorities in the Tang dynasty, the public accepted that legend without scepticism." According to a Tantric text, Nata (No-cha 哪吒) is the third son of Vaisravana, who attends his father and holds the pagoda with both hands. But on the twenty-first day of every month, when the son is charged to go on some mission, so that they have to separate, Nata gives the pagoda to his father. This is not at all a thrilling story and there is no combat. The author of the Fêng-shên Yen-i created his own story of No-cha, the third son of Li Ching, based upon his profound knowledge of religious beliefs and popular literature, and made No-cha one of the famous heroes in Chinese literature. In order to analyse the parts which are the creative work of the author and to explain from what sources some of his materials may have been taken, I divide the story of No-cha into several sections below. 2. MU-CHA AND CHIN-CHA Before the publication of the novel Feng-shên Yen-i and the prompt-book Ssu-yu-chi, No-cha's (哪吒) name was usually Na-cha (那吒) in many of the plays of the Yüan dynasty which preserved the original transliteration found in the Tantric sutras.17 In the Hsi-yu-chi (Ch.7), one of the "Four Travels", the second Hi To P'in (TPE), 30, Ekottarikagamas, chian 22, The Tripitaka in Chinese. 10 In the year A.D. 838 (3rd year of K'ai Chiêng), on the 15th day of the 12th month, Lu Hung-chêng (盧弘正) wrote an inscription for the image of Vaisravana in the Hsing-t'ang Monastery (興唐寺) describing him as "having a sabre in his right hand, and in the left hand a pagoda." cf. Ku-chin T'u-shu Chi-ch'êng, Shên-I Tien, chian 91. 27 In Yang Ching-hsien's Yang San-tsang Hsi-tien Ch'ü-ching, Scene 8, “Nacha San Tai-tzu" (哪吒三太子); anonymous play Menglich Na-cha San Pien-hua (孟麗哪吒三變換) in the Ku-pên Yüan Ming Tsa-chü *Z9M) edited by Wang Chi-lieh (王季烈), Shanghai, Commercial Press Ltd., 1941; anonymous play Ting-ting Tang-tang P’ên-êrh-kuei (丁丁當當甕兒鬼), Act 1, "Hê-lien Na-cha" (黑面哪吒), Act 2, "Na-cha Fa" (哪吒法), the last two are influenced by Tantric works. Besides, Na-cha (哪吒) appears in many plays of the Yuan dynasty, not to mention the tune called Nacha Ling (哪吒令). ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1961 https://digitalrepository.lib.hku.hk/catalog/vd6724704 Journal of the Royal Asiatic Society Hong Kong Branch RASHKB and author Vol. 1 (1961) ISSN 1991-7295 95 B (c) The T'ao T'ien-chün ( or Celestial Master T'ao), one of the four attendant-generals forming the retinue of the Premier Wên T'ai-shih in the Fêng-shên Yen-i is an invention of the author of the Fêng-shên for a particular reason.3 In any one of the earlier works before the Fêng-shen, whether Taoist canonical texts or popular literature, we can find the other three T'ien-chün but not this one. This fact strengthens the hypothesis that this particular character was created with a purpose. But he appears also in Wu Ch'êng-ên's Hsi-yu-chi. (Ch.4 etc.) (d) Yin Chiao () in his transformed figure is an ugly and evil god. "His face was as blue as indigo, and he had long projecting teeth" (Ch.63, Fêng-shên Yen-i). He was canonized as the T'ai-sui (✯ the God of the Cycle) in Ch.99 of the Feng-shên. Now in Wu's Hsi-yu-chi there is a line of verse, "The other had a blue face and protruding teeth as ugly as the T'ai-sui.” (56) (e) In Wu's Hsi-yu-chi, when Sun Wu-k'ung ( the Monkey) was repelled by Hsüan-tsang (), he thought of “going to the islands (hai-tao ) but he was rather ashamed to meet those immortals in the three fairy-lands (san-tao chu-hsien l)". (Ch.57) This is probably influenced by the islands and the immortals there (hai-tao tao-yu fă‡) in Chs.38, 47 and 59 of the Fêng-shễn. In Ch.59 of the Feng-shên when Lü Yüeh (BG) was defeated by the troops of Chiang Tzu-ya, he fled to the islands as his last resort. (f) In Wu's Hsi-yu-chi (Ch.60), the Demon-king of Oxen (Niu Mo-wang 4E) rode on a "water-proof golden-pupiled monster" (Pi-shui Chin-ching Shou HR). I think this name was invented after the "fire-spitting golden-pupiled monsters" (Huo-yen Chin-ching Shou ) ridden by Chêng Lun, Chiên Ch'i and Ch'ung Hei-hu in the Fêng-shên Yen-i. (g) In Ch.61 of the Wu's Hsi-yu-chi there are the "four great Vajras" (MAI) which are no doubt an adaptation of the “four great heavenly kings". One of their dwelling-places is in the Chin-hsia Tung ( Golden Clouds Cave) of Mt. K'un-lun. In fact this Chin-hsia Tung is exactly the name of the grotto where the Yü-ting Chên-jên (EMRA Immortal of the Jade Urn) lives in the Fêng-shên Yen-i, and Mt. K'un-lun is the sacred mountain of the Promulgating Sect. 37 Ibid., pp. 251-55. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1964 https://digitalrepository.lib.hku.hk/catalog/qz20zx09r 126 D. LESLIE annotated. The Lun Heng is over six times the size of Mencius and thirteen times that of the Analects (of which Waley's translation takes up 150 pages with 100 pages of comment). The task is clearly enormous. Until such time as a modern scholar can devote many years to this work alone, Forke's translation will remain indispensable. Forke's "Introduction" (pp. 4-44) is still amongst the finest summaries of Wang Ch'ung's thought. It goes deeper than the wider-ranging general surveys of Chinese philosophy mentioned earlier, and consequently gives a more rounded picture of his contribution. The only comparable western summary is given by Li Shi Yi in his "Wang Ch'ung" T'ien Hsia Monthly 5, 1937, pp. 162-184, 290-307. After reading Forke, one may turn to the more specialised studies by Joseph Needham in his Science and Civilisation in China, Vol. II, 1956, pp. 368-386; and by myself on "Technical Vocabulary" (in my "Contribution" pp. 134-149); on Wang Ch'ung's biological ideas in "Early Chinese Ideas on Heredity" Asiatische Studien: Etudes Asiatiques 1/2, 1953, pp. 26-46; and on "Les Théories de Wang Tch'ong sur la Causalité" (to appear in 1964 in the Mélanges). Since Forke's work appeared, several annotated commentaries to the Lun Heng have been published. The best is undoubtedly the 1938 Lun-heng Chiao-shih by Huang Hui. Unfortunately this is almost unobtainable. A second-best is the 1957 Lun-heng Chi-chieh by Liu P'an-sui, based on work up to 1932. Both include the comments by earlier scholars such as Yü Yüch and Sun Yi-jang; and both give, in extensive appendices, passages from the Chinese works throughout the centuries which mention Wang Ch'ung. However, Huang Hui not only gives a fully punctuated text, but also the pre-Han and Han parallels, rarely given in Liu P'an-sui's edition, but many of which had been found independently by Forke, who also gives a valuable list of Wang Ch'ung's quotations from earlier sources. Huang Hui also includes the brilliant essay on Wang Ch'ung's reasoning by Hu Shih. There is no need to go into details about the many recent books and articles in Chinese on Wang Ch'ung, since Timoteus Pokora has dealt with them in his excellent, mainly bibliographical essay "The Necessity of a more thorough Study of philosopher ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1965 https://digitalrepository.lib.hku.hk/catalog/s752cj653 64 6. 7. 8. 9. J. MCCOY (1958). A Course in Modern Linguistics. New York. Wang, Li (1932). Une Prononciation Chinoise de Po-pei. Paris. and Ch'ien Sung-sheng (1949-50a), “Chu-chiang San-chiao-chou Fan-yin Tsung-lun" (A General Discussion of Local Dialects in the Pearl River Delta), Ling-nan Hsüeh-pao (Lingnan Journal), Vol. 10, No. 2. and Ch'ien Sung-sheng (1949-50b). "Tai-shan Fang-yin" (The Toishan Dialect), Ling-nan Hsieh-pao (Lingnan Journal), Vol. 10, No. 2. 10. Ward, Barbara E, (1954). "A Hong Kong Fishing Village," Journal of Oriental Studies, Vol. 1, No. 1. Hong Kong. 11. (1965). “Varieties of the Conscious Model, The Fishermen of South China," The Relevance of Models for Social Anthropology. London. From the Association of Social Anthropologists Monographs. 12. Wong, S. L. (1963). Cantonese Conversation Grammar. Hong Kong. 13. Yuan, Chia-hua, and others (1960), Han-yü-fang-yen Kai-yao (The Principal Features of Chinese Dialects). Peking. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1970 https://digitalrepository.lib.hku.hk/catalog/ww72j0241 152 S. F. BALFOUR Their presence in Tongkin and Annam attracted traders from the South Seas and from India. The later Han history mentions that in A.D. 132 the towns of Jih Nan farthest south in Annam, Chiu Chên and Chiao Chih were focal points of navigators. "Cattigara" was mentioned by Ptolemy about this time as the port of the Chinese; it has been identified with Chiao Chih or Hanoi. Traders came to it from India and from Yeh T'iao or Java. During the 3rd or 4th century these foreign traders penetrated as far as Canton. But the Chinese did not do more than encourage the foreign traders to come. What coastal trade existed must have been carried on by the aborigines, who were practically unaffected by the Chinese conquest. These aborigines, particularly in the seas between Annam and Canton, turned themselves into pirates and harassed the early western traders to an enormous extent. An independent centre of trade remained in Min Yüeh which was practically untouched by the Chinese until the T'ang dynasty. This centre must have been in touch with the civilised region of Wu, at the Yangtze mouth, and no doubt had contacts further with Japan. Little is known about it, but its importance must have been very great and it was lasting. Even in the Middle Ages Marco Polo referred to South China as Manzi or the Land of the Man-Tzů. In one or two ways the modern Fukienese show traces of contact with Japanese culture in their use of wooden utensils for instance. It is quite likely that the porcelain, especially the glazed type, found in our region was imported from the North East. When the Han dynasty broke up in A.D. 220 the empire they had founded from Canton to Indo-China was disrupted. The garrisoned towns were emptied of troops during the civil wars of the Three Kingdoms period, and right up to the T'ang dynasty the Chinese never regained their imperial hold over the South coast. The region was therefore left to the semi-tutored aborigines and to the foreign traders. There is no evidence at all of any settlement of peasants. The Cantonese language is not an archaic form of Chinese, and some of the eldest sub-dialects, for instance that of T'oi Shan district, do not point to a pre-Tang population. We must therefore recognise a break between the Han and Tang dynasties when the aborigines continued their tribal life and ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1970 https://digitalrepository.lib.hku.hk/catalog/ww72j0241 HONG KONG BEFORE THE BRITISH 153 migrations, keeping only a semi-Chinese culture in the walled cities such as Pun Yü. Even in the Tang dynasty from the seventh to the tenth centuries it is not possible to trace any record of migration of peasants from the North. The earliest families must have died out or have been cut off so completely that they forgot their kinsmen. The settlement of peasants was accompanied by much fighting with the aborigines. At that time elephants and crocodiles existed in South China. The vegetation was tropical and the work of deforestation for agriculture was tremendous. However, the task was begun by soldiers. At various points garrisons were established by the T'ang emperors to protect the coastal trade and to keep the natives in order. These garrisons were known as T'un (屯) or soldiers who were settled on the land. We shall be able to give an example of the importance of these garrisons in attracting the settlement of peasants when we describe the history of Tun Mun or Castle Peak. The colonisation of Fukien by Chinese peasants occurred much more rapidly than that of Kwangtung. There is in fact no record of any conflict between the aborigines and there is reason to believe that the Chinese were even welcomed by the inhabitants, In fact Min Yüeh became during the T'ang dynasty a Chinese colony. The Chinese settlers must have intermarried with the inhabitants. The cause of this may well have been the migration south west into Kwangtung of the early fiercer tattooing and water-fighting aborigines due to the pressure of more civilised peoples. In any case the blending of the Northern Chinese and Min Yüeh cultures had the effect of making the Chinese for the first time a maritime nation. During the Tang dynasty the Chinese began to build boats and to open a new centre of trade, Ch'üan Chow, which began to compete with the older centres of Canton and Chiao Chih. But to return to Nan Yüeh. During the T'ang dynasty until almost the 10th century the pure Chinese population of this region must have been comparatively small. It consisted of garrisons, officials appointed to collect dues from the foreign traders, traders and exiles. In addition, there must have been a large semi-Chinese 10 Li Chi-Formation of the Chinese People. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1971 https://digitalrepository.lib.hku.hk/catalog/z029vt43g 50 CHIU LING-YEONG and the Chinese authorities. However the State Secretary, Thomas F. Bayard, was very pleased with Tseng's friendly attitude to the United States in his article. Cf. Foreign Relations of the United States, 1887, No. 168, Bayard to Denby, May 7, 1887. * Ho Kai (Ho Ch'i) was born on 12 March, 1859, the fifth son of the Rev. Ho Jun-yang. Ho Kai obtained his Bachelor of Medicine and Master of Surgery degrees from the University of Aberdeen in Scotland, 1879, and was admitted to Lincoln's Inn on 29 April, 1879. He was called to the Bar on 25 January 1882. Ho Kai was admitted to practice as a barrister in the Supreme Court on 29 March, 1882 after he returned to Hong Kong. From 1882 onward, Ho Kai appeared to be an educationalist, reformist, revolutionary etc. Ho died in September 1914. At the time of his death he was a Member of the Legislative Council of Hong Kong and had been knighted for his public services in 1912. See the account given at pp. 12-16 of T. C. Cheng's "Chinese Unofficial Members of the Legislative and Executive Council in Hong Kong up to 1941” in JHKBRAS Vol. 9 (1969). After Ho's article was published in the China Mail on 16 February, 1887, it was translated into Chinese entitled "Shu Tseng Hsi-hou Chung-kuo sheng-shui hou-hsing lun-hou" by his friend Hu Li-yüan (1848-1916) and was published in the Hua Tsu Jih Pao on 11 May, 1887. Most of Ho Kai's writings like Hsin-cheng chen chian was written in English and was translated into Chinese by Hu. For Ho Kai, see Chiu Ling-yeong, The Life and Thought of Sir Ho Kai, unpublished Ph.D. thesis, University of Sydney, March, 1968; Onogawa Hidemi, op. cit.; Watanabe Tetsuhiro, op. cit.; Fang Hao, "Ch'ing-mo wei-hsin cheng-lun-chia Ho Ch'i yü Hu Li-yüan”清末維新政論家何啟與胡禮垣, Hsin Shih-tai 新時代, Taipei III, 12 (1963) 20-25; Hsiang-Kang yali-shih Ho Miao-ling Na-ta-su i yüân ch'i-shih chou-nien ki nien, 1887-1967, Lo Hsiang-lin, Kuo-fu ti kao-ming kuang-ta, Taiwan, 1965, pp. 115-132, Kuo-fu chih 1a-hsüeh shih-tai, Taiwan, 1954, pp. 5-13; B. Harrison, (Ed): The First 50 Years, University of Hong Kong, Hong Kong, 1962 pp. 5-23; Llyod E. Eastman, "Political Reformism in China before the Sino-Japanese War", Journal of Asian Studies, Volume XXVII, No. 4, August 1968, pp. 695-710. André Chih: L'occident Chretien vu par les Chinois vers la fin du XIX siécle (1870-1900), presses universitaires de France, Paris, 1962, pp. 42 and 47. Hu Pin, Chung-kuo chin-tai kai-liang chu-i ssu-hsiang, Peking, 1964. pp. 82-84, pp. 173-182. Jen Chi-yü, “Ho Chi Hu Li-huan ti kai-liang chu-i ssu-hsiang” in Chung-kuo chin-tai ssu-hsiang shih lun-wen, Shanghai, 1958, pp. 75-91. 中國近代思想史論文集 Liu Yü-sheng, Shih-tsai tang tsa-i, Peking, 1960, pp. 163-164. Immanuel C. Y. Hsü: The Rise of Modern China, New York, Oxford University Press, 1970, pp. 425 and 543. Harold Z. Schiffrin, in his book entitled Sun Yat-sen and the Origins of Chinese Revolution, University of California Press. Berkeley, 1968, also has a lengthy chapter dealing with Ho Kai's relations with Sun Yat-sen, 9 Chung-kuo chin-tai ssu-hsiang shih ts'an-k'ao tzu-liao chien-pien, Peking, San-lien Shu-tien, 1957, pp. 174-175. 10 Cf. Chung-Fa Chan-cheng, Chung-kuo shih-hsüeh hui Comp., Shanghai 1955, Vol. I; Ah Ying (Ed); Chung-Fa chan-cheng wen hsieh chi, Chung hua Shu tien, Shanghai, 1957, pp. 3-6. Li Ting-yi, Chung-Kuo chin-tai shih, Taiwan, 1959, pp. 153-162; Liu Feihua, Chung keo Chin-tại Chiến-shih, Peking, 1954, pp. 117-125. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1972 https://digitalrepository.lib.hku.hk/catalog/gm80qf99h 54 J. L. CRANMER-BYNG Councillors at Jehol at this time: Mu-yin; K'uang-yüan; Tu Han; Chiao Yu-ying. Information on all these officials can be found in Hummel, Eminent Chinese, especially in the biography of Su-shun. Their power relationships are discussed in Banno, China and the West, passim, but especially 55-56. The term "minister of the imperial presence" (yü-ch'ien ta-ch'en) is rendered by Brunnert and Hagelstrom, Present Day Political Organization, p. 28, no. 101, as adjutant-general. II Tengchow is on the northern side of the Shantung promontory. In fact it was not opened to foreign trade which was carried on at Yen-tai near Chefoo. S. Wells Williams, The Chinese Commercial Guide, 211-212. Ch'aochow was the old name for Swatow; Ch'iungchow is in Hainan. Taiwan City and Tamsui were ports on the island of Taiwan which came under the administration of Fukien province. 12 Ch'ung-hou was appointed to this post by an edict of 20 January with the designation superintendent of trade for the Three Ports, with his headquarters at Tientsin. Hsueh Huan, governor of Kiangsu and acting imperial commissioner at Shanghai, was made responsible for the newly opened ports along the Yangtze and the coast to the south of it, by the same edict. As far back as 1844 the imperial commissioner at Canton was currently designated imperial commissioner for the Five Ports. With the addition of new ports it was made a concurrent post of the governor of Kiangsu in 1861, until 1868 when it was made a concurrent post of the governor-general of Liang Kiang residing at Nanking. In 1870 the post of superintendent of trade for the Three Ports was raised to an imperial commissionership and held concurrently by the governor-general of Chihli. It is not clear when the commonly used designations for these two posts viz: superintendent of trade for the southern ports and superintendent of trade for the northern ports were first used. Meng, The Tsungli Yamen, 40-41; Banno, China and the West, 233-5. 13 Article 3 of the Convention of Peking between Britain and China refers. See W. F. Mayers, Treaties Between the Empire of China and Foreign Powers, 8. The phrase to avoid complications arising is a euphemism for 'to avoid peculation'. 14 Tentatively we have translated the Chinese phrase hui-tan as counter-foil. Note 19 also refers. 15 The term is fuyin. See Brunnert and Hagelstrom, Present Day Political Organization of China, 793. 16 See Frank H. H. King, A Research Guide to China Coast Newspapers, 1822-1911. 17 Translated in collaboration with Mr. Vei-Tsen Yang. Chinese text in Ch'ow-pan wu shih-mo, Hsien-feng, 72: 2-3. A second edict was issued on the same day, and on the same subject, to the Grand Secretariat. This edict was translated by T. F. Wade along with the six-point memorandum. Note 2 above refers. 18 Not to be confused with the Russian Hostel nor with the language school for the Russians in Peking, both of which were often referred to in Chinese documents as O-lo ssu-kuan, thus making confusion likely with the Russian language school referred to here. See Meng, The Tsungli Yamen, 111, note 48. 19 Lit. 'draw up a joint document'. Glossed by T. F. Wade as a paper signed by both parties showing that the amount deducted is in due proportion to the collection'. Translation of Peking Gazette in F.O. 17/352 p. 42. 20 Presumably referring to Robert Hart, the Inspector General of the Chinese Maritime Customs Service, and the westerners serving under him. On the general subject of foreigners taking part in the administration of China after the middle of the nineteenth century see Fairbank, The Chinese World Order, 273-5; also Fairbank "Synarchy under the Treaties" in Fairbank (ed.) Chinese Thought and Institutions, 204-231. Page 60 Page 61 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1973 https://digitalrepository.lib.hku.hk/catalog/8910rj06r 70 CHIU LING-YEONG 7 Hsiang Ta, p. 35; Schafer, p. 20. 8 See Ssu-Ma Kuang *, Tzu-chih t'ung-chien | (TCTC; Peking, 1956), chuan 225, pp. 7228-7237. 9 Chang-Sun Wu-chi £**& and others eds., T’ang-lu shu-i |*| chuan 6; Ch'en Yü-ching, pp. 56-58. 10 E. Renaudot, Ancient Accounts of India and China by Two Moham-medan Travellers (London, 1733), p. 13. 11 Paul Wheatley, 'Geographical Notes on some Commodities involved in Sung maritime Trade', Journal of the Malayan Branch of the Royal Asiatic Society, Vol. 32, part II, 186:28-29 (Singapore, 1961). 12 Chiu Ling-yeong, pp. 504-508; Tao Hsi-sheng, 'Tang-tai ch'u-li fan-shang chi fan-k'o i-ch'an ti fa-ling' ^££# # X ¶¤£***÷. Shih-huo * 4:9:14-15 (Shanghai, 1936). 13 Ou-Yang Hsiu « and others, eds., Hsin T'ang-shu *M† (HTS; 1060 edited), chuan 163; Chiu Ling-yeong, p. 507. 14 N. I. Konrad, 'The Source of Chinese Humanism' (GALEKH Ht), Journal of the Soviet Oriental Studies 3:72-94 (Moscow, 1957). 15 Ch'en Yü-ching, pp. 74-77. 1 16 Ibn Khordadbeh, 'le livre des routes et des provinces', et annote par M. Barbier de Meynard, Journal Asiatique, serie VI, tome V. In this geo-graphical treatise, Ibn Khordadbeh gave a very vivid description of these trading ports: Khanfou, Kantou, Lonkin and Djanfon. Kuwabara was of the opinion that these four place-names are present Kuang-chou ★ ★. Yang-chou ##, Chiao-chou ★ and Ch'üan-chou ##. Cf. Kuwabara J.. 'T'ang-Sung mao-i-ching yen-chiu' ♫ ET &A”, Chinese translation by Yang Lien ## (Shanghai, 1935), pp. 64-154. Of these four place-names, Khanfou in the Khordadbeh's book was identified as Kuang-chou by Paul Pelliot and many other schools. Cf. M. Paul Pelliot, "Deux itineraires de Chine en Inde, a la fin du VIII siecle', Bulletin de l'ecole francaise d'extreme Orient (Hanoi, 1904), p. 205, Place-names in T'ang period and with 'fu' is very common. Kuang-chou was called Kuang-fu . There were also Yang-fu, I-fu # and Chiao-fu X Cf. Li Fang # and others, eds., T'ai-p'ing kuang-chi ★★ (edited A.D. 978) chuan 437; Ts'en Chung-min |, Chung-wai shih-ti kao-cheng *** (Hong Kong, 1966), I, 295-296; Ch'en Yü-ching, pp. 13-18. 17 HTS, chuan 144. 18 Liu Hsü $ and others, eds, Chiu T'ang-shu (CTS, A.D. 945 edited), chuan 198. 19 Chang Hsing-lang, Chung-hsi chiao-t'ung shih-liao hui-pien **££Ħ (Peking, 1933), 3, 132; Ch'en Yü-ching, p. 15; Maejima, S., 'Evaluation des sources arabes concernant la revolte de Huang Chao *‡, a la fin des Tang', International Symposium on History of Eastern and Western Cultural Contacts, Tokyo-Kyoto (1957), pp. 85-90. According to HTS, chuan 43, part I, it says the whole population in Canton at that time was not more than two hundred twenty-one thousand and five hundred. Huang Chao, in this case, could not have killed one hundred twenty thousand to two hundred thousand as the Arabs reported. To this point, see Ts'en Chung-min *, Sui-T’ang shih t★ ★ (Peking, 1957), pp. 503-504, n. 46. 20 Ho ch'iao-yüan †, Man-shu ⚡, chapter 7. 21 Hsiang Da, pp. 48-50. TCTC, chuan 218, p. 6972. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1973 https://digitalrepository.lib.hku.hk/catalog/8910rj06r SWATOW HORIZONTAL STICK PUPPETS 81 drama. This is a process which reminds of Java where the drama performed by actors Wayang Orang mimics the much earlier leather-shadow-play Wayang Kulit. Hsiao Nan-ying a famous hua-tan of Ch'aochow opera, who came to Hong Kong a year ago, complains that the Ch'aochow opera here is still using the stiff movements which were influenced by the shadow-puppet movements. She also tells of a typical Ch'aochow opera in which the peculiarities of the shadow-puppet-theatre are used to great effect. A movement can suddenly stop and the moment can be endlessly prolonged. For example: a boy and a girl move independently in a festival-crowd and when they by chance look at each other, they instantly fall in love and remain motionless in the position in which they caught each other's eye. And the Old Man of the Moon appears, takes imaginary strings from their eyes and binds them together. They remain like statues looking at each other until somebody cuts the imaginary strings, the spell is broken and they regain their liveliness. This technique is believed to be derived from the shadow-play. The Wang Family The most important puppeteer-family in Hong Kong is the family Wang who have been puppeteers for at least three generations. At the end of the Imperial era the grandfather Wang Pao-yuan was active as a puppeteer and opera-actor, and his son who accompanied him became the famous Wang Chiao-tsou, also called Wang Chiao Y. The name Chiao-tsou meaning “itinerant teacher" was given to him, because he was a well-known itinerant teacher and opera-actor and also a puppeteer. Weary of the Sino-Japanese war he took his family to Hong Kong in 1938, together with a trunk of puppets. He immediately started to teach Ch'aochow opera and founded the Hsin-shun-hsiang puppet-troupe (The title means 'to prosper anew in Hong Kong'). His own family being very large, it was easy for him to give puppet-performances. Having for long performed himself in the leading role of hua-tan (character of a high-class beauty) he was a major force in the upsurge of Ch'aochow opera in Hong Kong in the last thirty years. When Wang Chiao-tsou arrived here he found three established Ch'aochow puppet-groups. Hsin-t'ien-ts'ai gave up its puppets to become an opera troupe in 1962. Lao-yuan-cheng ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1973 https://digitalrepository.lib.hku.hk/catalog/8910rj06r 82 HELGA WERLE dissolved in 1964 when because of lack of business the old leader got so desperate that he threw his puppets literally into a rubbish-bin. The third group Tung-i still exists under the leadership of Wu Mu-sen and Ch'en Yung-ming. Their puppets are older and much larger than those of the Hsin-shun-hsiang troupe, and are very seldom used now. When Wang Chiao-tsou died his eldest son Hsi-ch'in continued the Hsin-shun-hsiang Troupe. He usually plays the Yeh-hu, for which he is very renowned, in the opera-orchestras. This is a two-stringed violin of which the sound box is made of a coconut shell. Five of the seven brothers and sisters Hsi-ch'in, Hsi-tang, Hsi-yü, Hsi-ch'ing and Hsi-hsien are all versatile musicians or singers, joining in the puppet or opera performances. There are also six artists of the older generation with 30-40 years' experience performing with them. They are Li Chen-chiang, Huang Shun-ch'i, Ma Chen-huan, Chang Chung-liang, Li Han-t'an and Chiu Hsüeh-ching. During a typhoon in 1960 Hsi-ch'in's squatter hut was flooded and most of his puppets were destroyed. He travelled to Ch'aochow to replace them, but he could not find any old ones. Fortunately, he found an old-puppet-maker who made a new set which he took to Hong Kong, and it is used now by his troupe and also by the Tung-i Troupe. Today, there are about sixty puppet-bodies and eighty puppet-heads, belonging to these two troupes, the Hsin-shun-hsiang and the Tung-i. They give no more than seven performances a year between them. They are still called by Ch'aochow associations to perform at the festival of the T'ien-kung Chi on the 5th day of the first month, the festival of Po-kung Fu-te Ta-yeh on the 29th day of the third month and to the ceremony of Hsieh-shen (thanking the gods) in the 12th month. Although the name of either of the groups invited to perform appears on top of the curtain, the puppets, puppeteers, musical instruments and musicians are mostly the same. The fee is handed to the leader of the troupe who, together with the leader of the orchestra, keeps a larger share. The rest is distributed equally among all the other performers, puppeteers and musicians. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1974 https://digitalrepository.lib.hku.hk/catalog/x633mp077 242 BOOK REVIEWS As to the dating of this Liu Chih-yüan CKT, the authors of the book now under review also have said nothing. Yet, in Thomas F. Carter's well-known work The Invention of Printing in China and its Spread Westward (revised by L. C. Goodrich, 1955, New York), chapter X, footnote 16, this incomplete CKT is acknowledged as being printed around 1300, namely in the early years of the 14th century. This reviewer's third minor dissatisfaction concerns the neglected relationships between chu-kung-tiao and some other folk-literatures in China. According to a statistical account contributed by Professor Cheng Ch'ien, the Hsi-hsiang-chi CKT by Tung Chih-yüan has used 15 kung-tiao and 129 ch'ü-tiao. As Cheng has pointed out, at least 66 out of 129 of these ch'ü-tiao are derived from four different sources4. Jen Erh-pei5, on the other hand, presenting different statistics, has pointed out the origin of 28 ch'ü-tiao of chu-kung-tiao and also demonstrated the continuation of these ch'ü-tiao with reference to the Northern drama of the Yuan period, the Southern drama of the Yüan and Ming periods, the Tsa-chü play of the Sung, the Yuan-pen play of the Chin and Yuan periods. Furthermore, he has even added the chia-ch'u songs of Mongolia, the T'ang music in Japan, and the Sung music in Korea into his statistics. The "Introduction" of the Ballad of the Hidden Dragon would be more authoritative had the above quoted statistical studies in relation to the CKT study been fully utilized. Mention could also have been made of Chien Nan-yang's analysis of the relationship between the Lin Chih-yüan CKT and the pai-t'u chi6 — a southern drama written in the Ming period. * See Cheng Ch'ien, "Tung's 'Western Pavilion, the Literary Link between the Tzu Lyrics and the Ch' Ballads of the Southern and Northern schools”, in Bulletin of the College of Arts, National Taiwan University, vol. II (Taiwan, 1951): 113-137. 5 See Jen Erh-pei: “Chiao-fang-chi chien-ting” (Annotated edition of Chiao-fang-chi) (1962, Peking) pp. 197-254: Appendix II, “Ch'i-ming-liw-pien-piao” (A Table about the History and variations of the titles of Ch'u). 6 See Ch'ien Nan-yang: "Liu Chih-yüan pai-t'u-chi, On the Tale of a White Hare about Liu Chih-yüan”, in his Yüan ming nan-hsi kuo-liao. Some Brief Remarks on the Southern Dramas of the Yuan and Ming periods (1958, Peking), pp. 28-33. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1975 https://digitalrepository.lib.hku.hk/catalog/j0995146d CONTENTS PRESIDENT'S REPORT TREASURER's Report THE LIBRARY: and the Library Rules TRANSACTIONS OF THE BRANCH : I Page 1 9 13 16 A Hong Kong Spirit-Medium Temple-JOHN T. MYERS Merchant Organisations in Late Imperial China: Patterns of Change and Development-WELLINGTON K. K. CHAN 28 China's Economic Planning and Changing Geography—CHIAO-MIN HSIEH 43 ∞ NOA 48 61 71 88 ARTICLES: Incident between the Hong Merchants and the Super-cargoes of the British East India Company in Canton, 1811—J. L. Cranmer-BYNG The Great Plague of Hong Kong-E. G. PRYOR Notes on Chiuchow Opera-Helga Werle Condition of the European Working Class in Nineteenth Century Hong Kong-HENRY JAMES LETHBRIDGE The Employment of Foreign Military Talent: Chinese Tradition and Late Ch'ing Practice-RICHARD J. SMITH 113 The Pacific Oyster Industry in Hong Kong-BRIAN MORTON AND P. S. WONG Captive Surgeon in Hong Kong: the Story of the British Military Hospital, Hong Kong 1942-1945- DONALD C. Bowie NOTES AND QUERIES: ... The Pottery Kilns at Wun Yiu, Tai Po-J. W. HAYES The Noon Day Gun-CARL T. SMITH The German Congregation in Hong Kong until 1914-CARL T. SMITH 139 150 291 292 292 295 Boat People's Ceremonies observed from Island House, Tai Po-D. AKERS JONES 300 The RAS Photographic Survey in Hong Kong—H. A. RYDINGS 311 Chief Marshal T'ien, patron of the stage, of musicians and wrestlers-East and South East China-K. G. STEVENS 303 Chang Yu-tang and an old Hanging Scroll from Cheung Chau-FRANCIS S. Y. SHAM AND JAMES Hayes Hung Hom: an Early Industrial Village in Old British Kowloon-Carl T. SMITH AND JAMES HAYES Typhoon Preparations in 1903 BOOK REVIEWS 318 324 327 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1975 https://digitalrepository.lib.hku.hk/catalog/j0995146d 42 WELLINGTON K. K. CHAN 23 P'eng Tse-i, "Shih-chiu shih-chi," 1:73, 90-95. 24 Edgar Wickberg, The Chinese in Philippine Life (New Haven, 1965), pp. 216-17. 25 Chang Chih-tung, Chang Wen-hsiang-kung chi (The papers of Chang Chih-tung), ed. Hsu T'ung-hsin (Peiping, 1919-21), "tsou-kao," 12:1-5b. 26 Ibid. 27 E.g., Hsiang-kang Hua-tzu jih-pao (Chinese Mail of Hong Kong), 1901: 4/27, 5/9. 28 Hua-tzu jih-pao, 22/3/1901. 29 Mark Elvin, "The Gentry Democracy in Chinese Shanghai,” in Jack Gray (ed), Modern China's Search for Political Form (Oxford, 1969), pp. 41-65. 30 Imperial Maritime Customs, Decennial Reports 1882-1891 (Shanghai, 1893), p. 34. 31 Morse, Gilds of China, pp. 53-54; Decennial Reports, 1882-1891, pp. 537-38. 32 In 1892, those of Yunnan and Kweichow were added. 33 Decennial Reports, 1882-1891, pp. 119-20. 34 Sheng Hsuan-huai, Yü-chai ts'un-kao ch'u-k'an (Collected drafts of Sheng Hsuan-huai, first issue), ed. Lü Ching-tuan (Shanghai, 1939), 7:36a. 35 The China Weekly Review (Shanghai), 24/7/1926, pp. 188, 190. 36 Hua-tzu jih-pao, 10/10/1907; 28/10/1908. 37 The Singapore Chinese Chamber of Commerce: The Fiftieth Anniversary Commemorative Issue (Singapore, 1954), pp. 2-3. These practices, somewhat modified, are still going on today, see Sin Chew Jit Poh (Singapore Daily), 9/2/1975, p. 3. 38 See my own forthcoming article "The Chamber of Commerce in Late Ch'ing China." ** 39 North-China Herald (Shanghai), 23/2/1906. 40 Chang Ts'un-wu, Chung-Mei kung-yüeh fang-chiao (Disputes over the Sino-American labor agreement) (Taipei, 1965). ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1975 https://digitalrepository.lib.hku.hk/catalog/j0995146d 134 RICHARD J. SMITH 15 Cited in Mary Ferenczy, "Chinese Historiographers' Views on Barbarian-Chinese Relations (14-16th C.), Acta Orientalia, 21.3 (1968), 356-357. 16 See Su Ch'ing-pin, 1-2, 596-597. As might be expected, the vocabulary of submission was highly refined, and often connected with the idea of return (kuei): Some common terms included: "[to come to] adhere to China' (nei-fu); “return and submit” (kuei-fu or kuei-chiang); “return to loyalty" (kuei-chung); “turn toward [Chinese] civilization” (hsiang-hua), etc. Related terms referring to specific values included "return to sincerity" (kuei-ch'eng), "return to right behavior" (kuei-i) and “return to virtue" (kuei-te). For the use of these various expressions in the context of employing foreigners in military affairs, consult Li Te-yü, chüan 2, 8, 10-11; chüan 5, 31, 34; chüan 7, 56-57; chüan 8, 59, 60-61; chüan 13, 101-103, 104, 108-109; chüan 14, 117; chüan 19, 159-160. See also Michael Loewe, "Chinese Relations with Central Asian, 260-90," in the Bulletin of the London School of Oriental and African Studies, 32 (1969), 100. 17 For a discussion of the circumstances under which a foreigner might gravitate to China, see Su Ch'ing-pin, 1-3 and especially 596-597; also Ch'u Tung-tsu, Han Social Structure (Seattle and London, 1972), 138-139; L. S. Yang, "Hostages in Chinese History," Harvard Journal of Asiatic Studies, 15 (1952), 512; Wang Yi-t'ung, "Slaves and Other Comparable Social Groups during the Northern Dynasties (386-618)," HJAS, 16 (1953), 295; Yu Ying-shih, Trade and Expansion in Han China (Berkeley and Los Angeles, 1967); Colin Mackerras, trans., The Uighur Empire (Columbia, S.C., 1972) and the numerous works by Henry Serruys in HJAS 17 (1954) and 22 (December, 1957), Oriens Extremus 6 (1959) and 8 (1961), Monumenta Serica 25 (1966), etc. 18 See the informative discussion of Chinese stereotypes regarding barbarians in Earl Swisher, China's Management of the American Barbarians (New Haven, 1951), 43-53. 19 Cited in Yang, "Historical Notes," 28. 20 Ibid., 28-29. 21 Ibid., 31. 22 Ch'ien and Goodrich, 8. "Before the Yuan, people of the Western Regions who served as officials in China were mostly military men; very few distinguished themselves in cultural affairs." 23 See Henry Serruys, "Mongols Ennobled during the Early Ming,” HJAS, 22 (December, 1957). For the use of the term "turning toward Chinese civilization” (hsiang-hua) with reference to the submission of Chinese rebels, see IWSM, TC 12:26. 24 See, for example, Serruys, "Were the Ming against the Mongols," 136ff.; also note 43. 25 Cited in Derk Bodde, China's First Unifier: A Study of the Ch'in Dynasty as Seen in the Life of Li Ssu, 280 (?)-208 B.C. (Leiden, 1938), 14-15. For background on Yu Yü, consult Edouard Chavannes (trans.), Les mémoires historiques de Se-ma Ts'ien (Paris, 1895-1905), II: 40-45; also Shih chi, 5: 15b-17b; 68: 7b-8; 83: 13a-b; 87: 3a-b; 110: 4b. 26 IWSM, TC 79; 11; Ch'ing-chi wai-chiao shih-liao [Historical materials on late Ch'ing foreign relations], (Peiping, 1932; hereafter WCSL) 129: 17. 27 See Yu cited in note 17. 28 See Michael Loewe, "The Campaigns of Han Wu-ti,” in Frank A. Kierman, Jr. and John K. Fairbank, eds., Chinese Ways in Warfare (Cambridge, Mass., 1974), 79 and 89; Chun-chu Chang, "Military Aspects of Han ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1975 https://digitalrepository.lib.hku.hk/catalog/j0995146d BOOK REVIEWS 329 Chapter VI: Chapter VII: (1577-after 1668), Sheng Mao-yueh (act. 1620-40), Hsiang Sheng-mo (1597-1658), Yün Hsiang (1586-1655) and Shen Hao (act. 1630-50). "The Sung-chiang School: Triumph of a New Theory", under this headline five artists of the Ming Dynasty, Mo Shih-hung (ca. 1540-1587), Tung Ch'i-chang (1555-1636), Ku Shau-yu (act. early 17th century), Li Liu-fang (1575-1629), and Pien Wen-yü (act. 1620-1670) are discussed. "Various Directions of Late Ming: A Mixture of Old and New", this chapter covers Mi Wan-chung (1595-1628), Chang Jui-t'u (1576-1641), and Lan Yü (1585-1664). Chapter VIII: "The Orthodox Masters of Early Ch'ing: The Great Synthesis”, discussions are concentrated on Wu Li (1632-1718), Wang Hui (1632-1717) and Wang Yuan-ch'i (1642-1715). Chapter IX: Chapter X: Chapter XI: Chapter XII: "The Lou-tung School: Homage to Wang Yuan-ch'i", in this chapter the Lou-tung school artists are represented by Huang Ting (1660-1730), Chang Tsung-ts'ang (1686-still alive in 1755) and Wang Ch'en (1720-1797). "The Yu-shan School: Homage to Wang Hui”, in this chapter, Chiao Ping-chen (act. 1680-1720), Wang Chiu (act. later 18th century) and Prince Yung-jung (1744-1790) are taken as being representatives of this School, "The Anhwei School: Transformation of the Ni Tsan Tradition", four early Ch'ing artists: Hsiao Yün-ts'ung (1596-1673), Yao Sung (1648-after 1717), Hung-jen (1610-1663), and Mei Ch'ing (1623-1697) are discussed in this chapter. "Monks and Hermits: A silent Revolution”, another four early Ch'ing artists; K’un-ts'an (b. 1612-ca. 1673), Kung Hsien (b. 1617-1618, d. 1689), Chu Ta (1626-ca. 1705), and Tao-chi (b. 1641-d. before 1720), are discussed under this heading. Chapter XIII: "The Yang-chou School: Haven of the creative mind”, two Yang-chou school artists; Chin Nung (1687-1765) and Huang Shen (1687-1768) are discussed in detail. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1975 https://digitalrepository.lib.hku.hk/catalog/j0995146d BOOK REVIEWS 341 16 This mountain is clearly marked in the map (pl. CXIV of Vol. II) of the book review. In addition, according to Chun kuo ku-chin ti-ming ta tzu-tien "Dictionary of Ancient and Present Place Names in China", edited by Tsang Li-ho and others (1933, 2nd edition, Shanghai), p. 135, Mt. Tien-chu is at the northwest of Chien-shan in the present western An-hui Province. 17 In Tung Shih-heng's Li-tai chiang-yu hsing-shih i-lan-t'u (1914, Shanghai), Map 3 (Chan-kuo ch'i-hsung-t'u A Map of the Seven Strong States during the Warring States period); again in Watari Yanai's Toyo Tokushi Chizu (1934, 3rd edition, Tokyo), Map 3; also in Albert Herrmann's A Historical Atlas of China (1966, 2nd edition, Chicago), Map 8 (The Contending States), the Huai River area is always marked as part of the territory of the State of Ch'u. 18 This is to be seen in Fujiwara Sosui's Chokuoku shoho rokutai dai-jiten, Dictionary about Six Different scripts of Chinese calligraphy, (1960, Tokyo), pp. 615-616. 19 See Chin Shu, History of the Chin Dynasty (1974, Peking punctuated edition), Chüan 40, (in Book V), p. 1366. 20 Ibid., p. 1359. 21 For the latest findings of scholars of this small circle, see Ho Ch'i-min: "Chu-lin ch'i-hsien yen-chiu" "A study of the Seven Talents of the Bamboo Grove", 1966, Taiwan. 22 Po-hsüeh hung-tz'u. This examination, initiated in 731, the 19th year of the K'ai-yüan era during Emperor Hsüan-tsung's reign in the Tang Dynasty was during the Ch'ing Dynasty confined to some limited candidates primarily recommended by the Education Department in each province. 23 For sound scholarship on the economic importance of Yang-chou during the Ch'ing Dynasty, see Prof. Ho Ping-ti: "The Salt Merchants of Yang-chou: A Study of commercial capitalism in Eighteenth century China", in the Harvard Journal of Asiatic Studies (1954, Cambridge), Vol. 17, pp. 130-168. 24 Tsang Li-ho and others, op. cit., p. 923. 25 The edition that the reviewer used is the Yüeh-ya-t'ang ts'ung-shu edition, first wood-blocked in Canton in 1850. 26 The Chinese title reads: "44415447". 焦山看月分得辇字 27 In Chiao-shan chi it is to be found in p. 1b-p. 2a, while in Fan-hsieh shan-fang chi, (1937, Shanghai), hsü-chi (a supplementary collection), chüan 7, pp. 359-360 (In the Kuo-hsüeh chi-pen ts'ung-shu edition). 28 The Chinese title reads: "9493A7”. 同作分得月字“ 29 In Chiao-shan chi it is to be found in p. 9a-9b, while in Fan-hsieh shan-fang chi it is in hsü-chi, chüan 7, p. 360. 30 In Ma Yueh-kuan's own Sha-ho i-lao hsiao-kao (also the Yüeh-ya-t'ang ts'ung-shu edition), it is to be found in chüan III, p. 17a-17b. 31 The Chinese title reads: "宿佛日淨慈". It is to be found in Fan-hsieh shan-fang chi, chüan 7, p. 134. 倪龍瘢痕 32 The Chinese title reads: “晚起 撖上人導行黃萬峯下 倪龍瘢泉 尋龍”. It is in Fan-hsieh shan-fang chi, chüan 7, p. 134. 33 The Chinese title of this poem reads: "...". It is to be found in Fan-hsieh shan-fang chi, chüan 7, p. 135. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1975 https://digitalrepository.lib.hku.hk/catalog/j0995146d BOOK REVIEWS 343 in this new publication, the subject being discussed by Ch'eng Wei is only one of many aspects of Chinese painting. 44 Such as (A) in Chapter X whether Chiao Ping-chen should be regarded as an artist of the Yu-shan school, and (B) in Chapter IV, whether Mo Shih-lung's chronology is to be rendered as ca. 1540-1587. Undoubtedly the chronology which appears in Professor Li's book is far more reasonable than ca. 1567-1582, the impossible chronology suggested by C. C. Wang and Victoria Contag in their Seals of Chinese painters and collectors of the Ming and Ch'ing Periods (1966, Hong Kong), p. 134. Nevertheless, for many years Mo Shih-lung's chronology has always been a puzzle to students of Chinese art. No one so far, except Professor Li, has so explicitly pointed out the years of birth and death of this artist. For example, in Nan-ching po-mu-yüan tsang-hua-chi, Chinese paintings in the collection of the Nanking Museum (1966, Peking), Vol. I, p. 3, the editor was able only to find Mo Shih-lung's death was in 1587. In Professor Li's book, this artist's year of death agrees with what the Nanking specialists have found. About Mo's year of birth, Vol. I, p. 106 states, "he must have been born around 1540, though the precise date is not known", so it seems that 1540-1587 is a tentative calculation. However, students of Chinese art would feel grateful if Professor Li could give his original information and state that on what ground this chronology is obtained. THE SANDALWOOD MOUNTAINS; READINGS AND STORIES OF THE EARLY CHINESE IN HAWAII: compiled and edited by Tin-Yuke Char, pp. xv, 359. Honolulu, University Press of Hawaii 1975. “Yum sai see yuen.” “When drinking water, think of the source." This ancient Chinese proverb came to mind as I read Mr. Char's compilation, The Sandalwood Mountains. This is a monumental book—a monument to the Chinese who came to Hawaii in the early 1800s to start the first sugar plantations there and who later came in the tens of thousands in the latter third of the 19th century. Many of these early Chinese laborers were brought to Hawaii indentured for three to five years at a cost of $5 to $7 a month, including pay and support. Many of them later left to start their own rice plantations and other agricultural pursuits. Others left to go into retailing and service industries. Many lived to see their children and grandchildren become teachers, professional people, political leaders and thoroughly integrated into Hawaii's multi-racial life. The book is also a monument to the compiler, Tin-Yuke Char, who has brought to his task an unusual background including studying and teaching in Hawaii, China and the mainland United ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1978 https://digitalrepository.lib.hku.hk/catalog/8g84t8593 168 C. MARTIN WILBUR Su, Sing Ging; The Chinese Family System. New York, International Press, 1922. Tang, Chi-yu; An Economic Study of Chinese Agriculture. No place, no pub., 1924. (Cornell University Ph.D. Thesis.) Tayler, J. B.; See: Malone, C. B., and Tayler, J. B. Tsu, Yu-yue; The Spirit of Chinese Philanthropy; a Study in Mutual Aid. New York, Columbia, 1912. Tyau, Min-ch'ien (Ed); Two Years of Nationalist China. Shanghai, Kelly and Walsh, 1930. Werner, E. T. C.; China of the Chinese. London, Pitman, 1920. Werner, E. T. C.; Descriptive Sociology: or Groups of Sociological Facts, Classified and Arranged by Herbert Spencer. Chinese; Compiled and Abstracted upon the Plan Organized by Herbert Spencer. London, Williams and Norgate, 1910. (Folio no. 9 of series). Wilhelm, Richard; A Short History of Chinese Civilization. (Translated by Joan Joshua). New York, Viking, 1929. Williams, Edward T.; China Yesterday and Today. New York, Crowell, 1923. Williams, Edward T.; A Short History of China. New York, Harpers, 1928. Yen, James Y. C.; New Citizens for China. No place, Chinese National Association of the Mass Education Movement, 1929 (Reprint. Yale Review, vol. 18, No. 2) II. USEFUL WORKS NOT CITED. Brenan, Bryon; "The Office of District Magistrate in China" (Journal of the North China Branch of the Royal Asiatic Society, vol. 32, 1897-98, p. 36-65). Chen, Ta; "Socio-economic Conditions in Two Chinese Villages” (Chinese Economic Monthly, vol. 2, no. 5, 1925, p. 11-23). Chiao, C. M. and Buck, John L.; "The Composition and Growth of Population Groups in China" (Chinese Economic Journal, vol. 2, no. 3, 1928, p. 219-235), "Chinese Clans and Their Customs" (Chinese and Japanese Repository, vol. 3, no. 23, 1865, p. 281-284). Dickinson, Jean; Observations on the Social Life of a North China Village. (Chien Ying, Wu Ching Hsien) Oct.-Dec. 1924. Peking, Yenching, no date. Fang, Fu-an; Chinese Labour; an Economic and Statistical Survey of the Labour Conditions and Labour Movement in China. Shanghai, Kelly and Walsh, 1931. Gamble, Sidney D., and Burgess, John S.; Peking; a Social Survey. New York, Doran, 1921. Halhoun, Gustov; "Contributions to the History of Clan Settlement in Ancient China” (Asia Major, vol. 1, 1924, p. 76-111, 587-623). ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 50 JIANN HSIEH * According to an imperial decree issued in 1645, a man could change his official domicile only if his grandfather had settled in a new place for more than twenty years, and if he could prove that in that place he had an estate and a clan graveyard (Ho, 1966:8). ? According to the informant, who is one of the directors of the Wai-yeung Merchants Association is a locality association in nature, but not a merchants' guild. * It is especially true that genealogical seniority played a very important role in the leadership of the Chinese traditional clan associations. This emphasis on seniority also prevailed in the leadership structure of other kinds of voluntary associations through pseudo-kinship relationships (Gamble, 1929). • The division of residence by dialect or original locality survives even in today's Chinese community of Singapore. For example, most of the Hainanese concentrate in Hsiao-p'o, while the Cantonese are dominant in the area of Niu-ch'e-shui. 10 Since all the Waichow schools are subsidized by the Hong Kong Government, it is an obligation for them to use Cantonese as the teaching medium. 11 The estimated size of the Waichow population in Hong Kong according to the association leaders ranges from 700,000 to 1,200,000. REFERENCES A. CHINESE Ho, P. T. 1966 Chung-kui hui-kuang shih lun (A Historical Survey of Landsmannschaften in China). Taipei: Students' Book Store. Huang, C. L. 1972 Ma-hua li-shih tiao-ch'a yen-chiu ch'u-lun (A Preliminary Study of Chinese History in Malaya). Singapore: Wan-li Press. Li, S. T. 1957 Yuan-lang Sao-kuan-hu Li-shih tsu-p'u (The Genealogy of Lis in So Kwun Wat, Yuen Long). MS. Li, Y. Y. 1970 Lo, H. L. 1933 Ih-ko i-chih ti shih-chên (An Immigrant Town). Taipei: Institute of Ethnology, Academia Sinica. K'ê-chiao yen-chiu tao-lun (An Introduction to Hakka Studies). (1975) Taipei: Ku-t'ing Press. See, C. B. 1976 Fei-lu-pin hua-jên wen-hua ti chih-hsü (Persistence and Preservation of Chinese Culture in the Philippines). Bulletin of the Institute of Ethnology, Academia Sinica, 42:119-206. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 PERSISTENCE & PRESERVATION OF HAKKA CULTURE 53 CHTCH 1970 Chiao-kang Huei-chow tung-hsiang-huei Ch'üan-wan fên-huei t'e-kan (A Special Publication of the Waichow Main Union, Tsuen Wan Branch). CHTH 1964 CHTPC 1973 СРТНН 1976 CTTH Chiao-kang Huei-chow tung-hsiang tsung-huei huei-kan (Journal of the Waichow Clansmen General Association, Hong Kong, Ltd.). Chiao-kang Huei-chow tung-hsiang tsung-huei Ping-chow fên-huei t'e-kan (A Special Publication of the Waichow Clansmen General Association, Hong Kong, Ltd., Peng-Chau Branch). Chiao-kang Po-lo tung-hsiang-huei huei-kan (A Publication of the Pok-law District Association). 1969 Chiao-kang Tzu-chen tung-hsiang-huei huei-kan (A Publication of the Tze-kam District Countrymen's Association, Ltd.). HKCCTH 1971 Ch'ung-chêng tsung-huei chin-hsi ta-ch'ing t'e-kan (A Publication in Commemoration of the 50th Anniversary, Tsung Tsin Association). HSKOCT 1973 HTSCT 1978 SSHTTL 1978 STTCCS 1978 STTCCY 1976 YHTTL 1969 Huei-chow shih-shu kong-huei chêng-li chi-nien t'e-kan (A Publication in Commemoration of the Grand Opening of the Ten-Districts of Waichow Association). Huei-chow tung-hsiang tsung-huei san-shih ch'ou-nien chi-nien t'e-kan (A Publication in Commemoration of the 30th Anniversary of the Waichow Clansmen's General Association). Hsin-chiai Shang-shui Huei-chow tung-hsiang-huei ti-êrh-chiai li-chien-shi chiu-chih t'ien-li t'e-kan (A Publication in honor of the Second-Term Members of the Executive and Supervisory Committees, the Waichow Union Sheung Shui Branch, Hong Kong). Shih-chieh Tsêng-shih tsung-ch'in-huei Chiu-lung fên-huei chêng-li san-ch'ou-nien chi-nien t'e-kan (A Publication in Commemoration of the Third Anniversary, the Kowloon Branch of Tsang Clansmen Association, Ltd.). Shih-chieh Tsêng-shih tsung-ch'in-huei Chiu-lung-fên-huei chêng-li san-ch'ou-nien chi-nien t'e-kan (A Publication in Commemoration of the First Anniversary, the Kowloon Branch of Tsang Clansmen Association, Ltd.). Yi-lan-lang Huei-chou t'ung-hsiang-huei ti-san-chiai li-chien-shi chiu-chih t'ien-li chi huei-yüan lien-huan ta-hui t'e-kan (A Publication in Honor of the Third-Term Members of the Executive and Supervisory Committees and the General Meeting, Waichow Un Long Residents Association). ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 SYMBOLISM OF THE NEW LIGHT 115 Buddhist influence in the Chinese Nestorian Church), JIBS, VI (1957), 138-139; H.1. Lo, T'ang-yuan Erh-tai chih Ching-chiao (Nestorianism in the T'ang and Yüan Dynasties) (Hong Kong, 1966). 1951. 4* P. Y. Saeki, The Nestorian Documents and Relics in China, Tokyo, 44 Lo H.-1. Tang-yuan erh-tai chih Ching-chiao, Hong Kong, 1966. 4 P. Y. Saeki, Nestorian Documents, p. 121. + The Nestorian Monument in China, p. 56. 47 E. T. C. Werner, A Dictionary of Chinese Mythology (New York: The Julian Press, Inc., 1969), p. 298, gives as the dates of Lü Tsu, identified as Lu Tung-pin or Lü Yen: 755-805. This is in contrast with E. Schafer, Pacing the Void (University of California Press, 1977), who believes that Lu Yen, later to become one of the Eight Immortals, failed the great examinations during the second half of the 9th century. However, in Lü's biography Lü-tsu ch'üan-shu (p. 28) one finds the statement that he was born in the 14th year of the chen-yuan period or 798, during the reign of emperor Te-tsung. 48 Lü-tsu ch'üan-shu (Tao-tsang ching-hua, Series 9, vol. 4), p. 146. Cp. Lo H-1, op. cit., p. 146. 49 See Lo H.-1, p. 147. 50 L. Wieger, A History of the Religious Beliefs and Philosophical Opinions in China. (New York: Paragon Reprint Corp., 1969; or original ed.: 1927), pp. 519 and 567. With regard to Basilides, it must be kept in mind that he was a Gnostic teacher of the 2nd century A.D., who had influenced Manicheism, rather than Nestorianism. (See Encyclopedia of Religion and Ethics, vol. 2, pp. 426-433). » Chou-chih is the location of a great Nestorian monastery, the site where the famous Nestorian monument would be erected in 781. 12 L. Wieger, History, pp. 507-8. 53 K. Schipper, Le Fen-Teng, pp. 33-38. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 BIBLIOGRAPHY OF TAOISM 187 The abbreviations besides each item indicate that the work is in the collection of one of the following libraries: BC: University of British Columbia CA: University of California, Berkeley LC: Library of Congress SA: University of Saskatchewan At a later date the works on Taoism in Oriental Languages from the collection of the library of University of Toronto will be added, when this bibliography is revised. 1. GENERAL WORKS THE Chao, Chia-cho. Tao-chiao chiang chuan lu. Taipei, 1971. 趙家焯,道教講傳錄,台北,道學雜誌社,1971. 144 p. BC Chao, Chia-cho. Tao-chiao t'ung ch'üan. Yangmingshan, 1973. 趙家焯,道教通詮.陽明山,華岡出版部,1973. 2, 3, 125 p. BC Ch'en, Kuo-fu, 1915- Tao-tsang yuan liu k'ao. Peking, 1963. 陳國符.道藏源流考,增訂版.北京,中華書局,1963. 2 v. Cheng t'ung Tao-tsang. Pan-ch'iao, 1977. BC, CA, LC 正統道藏,台北縣板橋,藝文印書館,1977. 61 v. LC Dôkyô kenkyů ronshů. Tokyo, 1977. 道教研究論集,吉岡義豐博士還曆紀念集刊行會編集.東京,國書刊行會,1977. 26, 803, 21 p. LC Dõkyō no sogoteki kenkyů. Tokyo, 1977. 道教の總合的研究,酒井忠夫編,東京,國書刊行會,1977. 455, xvi p. LC Fang-tao yü lu. Taipei, 1966. 訪道語錄,李樂俅編述,台北,真善美出版社,1966. 16, 451 p. SA Fukui Kojun, 1898- Dōkyō no kisoteki kenkyů. Tokyo, 1965. 福井康顺,道教の基礎的研究,東京,書籍文物流通會,1965. 4, 6, 452, 18, 10 p. BC, CA, LC ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 188 WILLIAM Y. CHEN Han-shan, 1546–1623. Kuan Lao-Chuang ying hsiang lun. Taipei, 1974. 憨山,觀老莊影响論.台北,廣文書局,1974.278 p. BC Hsi-hsin-tzu、Ming-tao yù lu. Taipei, 1970. 洗心子,明道語錄,再版,台北,真善美出版社,1970. 4, 5, 6, 159 p. LC Hsiao, Tien-shih, Tao-chia yang sheng hsiüeh kai yao. Taipei, 1963 蕭天石.道家養生學概要·儒釋合叁.台北,自由出版社,1963. 7, 3, 4, 450, 2, 6 p. LC Hu, Che-fu. Lao-chuang che-hsüeh. Shanghai, 1935. 胡哲敷,老莊哲學,上海,中華書局,1935.1 v. CA Kaibara, Ekiken, 1630-1714. Shinshiroku. Osaka.1815. 益軒貝,慎思錄, 大阪, 勝寫喜六郎,1815.6v. Kan ying lei ch'ao, Taipei, 1967. BC 感應類鈔,史潔珵纂輯,台北,自由出版社,1967. 158 p. LC. SA Kimura, Eiichi, 1906– Rō-shi no shinkenkyů. Tokyo, 1959. 木村英一,老子の新研究.東京,創文社,1959. 7, 2, 633, 9, 25 p. LC Ko, Hsüan. Ko-hsien-weng chih tao hsin ch'uan. Taipei, 1968. 葛玄,葛仙翁至道心傳,台北,自由出版社,1968.5, 34, 102 p. LC, SA Lao-Chuang ssit hsiang yi hsi fang che-hsieh. Taipei, 1968. 老莊思想與西方哲學,宋稚青譯,台北,三民書局,1968. 4, 170 p. LC Li, Shu-huan. Tao-chiao tien ku chi. Kao-hsiung, 1975. 李叔還,道教典故集,高雄,李叔還,1975. 6, 7, 104 p. BC, LC Li, Shu-huan. Tao-chiao yao i wen ta ta ch'üan. Kao-hsiung, 1972. 李叔還,道教要義問答大全,修訂本,高雄,李叔還,1972. 6, 25, 237 p. BC Li, Tao-shun. Chung-hochi. Taipei, 1957. 李道純,中和集,台北,自由出版社,1957. 4, 6, 178 p. LC, SA ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 BIBLIOGRAPHY OF TAOISM Liang, Jung-mao. Pao-p'u-tzu yen chiu. Taipei, 1977. 梁榮茂,抱朴子研究,台北,牧童出版社, 1977. 189 LC 2, 2, 173 p. Ling-hsüeh shih i. Taipei, 1970. 靈學釋義,謝冠能編輯,台北,世界紅卍字台灣分會,1970. 28 p. LC Liu, Ming-jui, Chiao-ch'iao tung chang. Taipei, 1965. 劉名瑞.敲蹻洞章.台北,真善美出版社,1965. 9, 63, 4, 71 p. SA Liu, Tsun-jen. Ho-feng-tang tu shu chi. Hongkong, 1977. 柳存仁,和風堂讀書記.香港,龍門書店,1977. 2v. LC Lun tao lu. Chengtu, 1921. 論道錄.成都,聚昌公司,1921. 21 double leaves. CA Man-Mō hokushi no shūkyō bijutsu. Tokyo, 1943–44. 滿蒙北支の宗教美術,逸見梅榮編,東京,丸善,1943-44. 8 v. Mori, Mikisaburō, 1909– “Mu” no shisō. Tokyo, 1969. “無”の思想,森三樹三郎,東京,講談社,1969. 216 p. LC BC, LC Mou, Tsung-san. Ts'ai hsing yü hsüan li. Kowloon, 1962. 牟宗三,才性與玄理,九龍,人生出版社, 1962. 3, 5, 384 p. LC 205 p. Ohama, Akira, 1904– Chūgoku kodai no ronri. Tokyo, 1950. 大濱晧,中國古代の論理,東京,東京大學出版會,1950. LC Oyanagi, Shigeta, 1870-1940. Dōkyō gaisetsu. Taipei, 1966. 小柳司氣太,道教概說,台北,台灣商務,1966. 2, 92 p. BC, CA Oyanagi, Shigeta, 1870–1940. Dōkyō no ippan. Tokyo, 1935. 小柳司氣太.道教の一斑,東京,東方書院,1935. 1 v. CA Oyanagi, Shigeta, 1870-1940. Rō-Sō kenkyū no gendaiteki igi. Tokyo, 1939. 小柳司氣太,老莊研究の現代的意義.東京,啟明會, 1939. 47, 25 p. BC ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 190 WILLIAM Y. CHEN Oyanagi, Shigeta, 1870–1940. Rō-Sō no shiso to Dōkyō. Tokyo, 1943. 小柳司氣太,老莊の思想匕道教,東京,關書院,1943. 13, 392 p. CA, LC Pao sung pao ho chi. Hongkong, 1962. 寶松抱鶴記.覺慈編輯,香港,雲鶴山房,1962. 14, 492 p. LC Shan-yin-chu-shih. Tao ling fa man t'an. Kowloon, 1977. 山隱居士,導靈法漫談,九龍,青山出版社,1977. 186 p. LC Shimode, Sekiyo, 1918– Dōkyō. Tokyo, 1971. 下出積與,道教.東京,評論社,1971.254 p. CA, LC T'ai-wan tao shih ming chien. Hu-wei-chen, Yün-lin hsien. 1977. 台灣道士名鑑.主編廖和桐,雲林縣虎尾鎮,道德文化出版* *, 1977. 49, 6 leaves. LC Takeuchi, Yoshio, 1886– Rō-shi to Sō-shi. Tokyo, 1935. 武内義雄,老子莊子.東京,岩波書店,1935. 1 v. CA T'an, Ch'iao. T'an-tzu hua shu Chuang-Lieh shih lun ho k'an. Taipei, 1961. 譚峭,譚子化書,莊列十論合刊,台北,自由出版社.1961. 85 p. LC, SA T'ao, Hung-ching, 456–536. Chen kao. Taipei, 1965. 陶弘景撰,真誥.台北,台灣商務,1965. 2 v. (255 p.) CA, SA T'ao, Shih-yü, fl. 1690–1694. Chou-i ts'an-t'ung-ch'i mo wang. Taipei, 1962. 陶式玉,周易參同契脉望,台北,自由出版社,1962. 1 v. LC, SA Tao-chiao yen chiu tzu liao. Pan-ch'iao, 1974– 道教研究資料,嚴一萍編,台北縣板橋,藝文印書館, 1974- v. LC, SA Tao shu ch'üan chi chen pen. n.p., 16- 道書全集真本. n.p.,嵩秀堂藏版.16-32v. CA ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 BIBLIOGRAPHY OF TAOISM 195 T'ai-shang wu chi ta tao san-shih-liu pu chen ching. Taipei, 1971. 太上無極大道三十六部真經,蕭天石編刊,台北,自由出版,1971. 1 v. LC, SA Tao-te-ching chiang i. Taipei, 1970. 道德經講義,宋常星註解,台北,三民書局,1970. 3, 69, 68 leaves. LC Tao-te-ching chieh. Taipei, 1975. 道德經解,呂峦注,台北,廣文書局,1975. 4, 76 p. LC Wang, Fu-chih, 1619–1692. Chuang-tzu chieh. Taipei, 1974. 王夫之,莊子解,台北,河洛圖書出版社,1974. 4, 4, 2, 286 p. LC Wen-tzu. Sung pen T'ung-hsüan-chen-ching. Shanghai, 1928. 文子. 宋本通玄真經,徐靈府注,上海,涵芬楼,1928. 2 v. CA Wu, Chen-chien. Chuang-tzu p'ang chu. Taipei, 1975. 吳承漸,莊子旁注,台北,廣文書局,1975. 2 v. (692 p.) LC 4. HISTORY OF TAOISM Akizuki, Kan'ei, 1922– Chugoku kinsei Dōkyō no keiser. Tokyo, 1978. 秋月觀英,中國近世道教の形成,東京,創文社,1978. 264, 20, 17 p. LC Ch'en, Yüan, 1879– Nan-Sung ch'u Ho-pei hsin Tao-chiao k'ao. Peking, 1941. 陳垣,南宋初河北新道教考,北平,輔仁大學,1941. 112 p. CA, LC Fu, Chin-chia. Chung-kuo Tao-chiao shih. Shanghai, 1937. 傅勤家,中國道教史.上海,商務,1937. 5, 242 p. LC Kubo, Noritada. Chugoku no shukyo kaikaku. Kyoto, 1967. 窪德忠.中國の宗教改革,京都,法藏館,1967. 205, 6 p. CA ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 196 WILLIAM Y. CHEN Kubo, Noritada. Dōkyōshi. Tokyo, 1977. 窪德忠. 道教史,東京,山川出版社,1977. 8, 414, 26 p. LC Kubota, Ryoon, 1895– Shina Ju Dō Butsu kōshō shi. Tokyo, 1943. 久保田量遠,支那儒道佛交涉史,東京,大象出版社,1943. 2, 14, 841 p. LC Lieh tai hsien shih. Ch'angshu, 1881. 列代倦史,王建章纂輯,常孰,抱芳閣,1881. 6v. CA Ofuchi, Ninji, 1912- Dōkyō shi no Kenkyů. Kangshan, 1964. 大淵忍爾,道教史研究,岡山,岡山大學共濟會書籍部,1964. 7, 547 p. CA Sakai, Tadao, 1912- Chūgoku zensho no kenkyū. Tokyo, 1972. 酒井忠夫,中國善書の研究,東京,國書刊行會,1972. 485, 8 p. LC Shimode, Sekiyo 1918- Dōkyō to Nihonjin. Tokyo, 1975. 下出積與,道教日本人,東京,講談社,1975. 202 p. LC Shimode, Sekiyo, 1918- Nihon kodai no jingi to Dokyo. Tokyo, 1972. 下出積與,日本古代の神祇道教,東京,古川弘文館,1972. 294, 15 p. CA, LC Sun, K'o-k'uan. Han-yüan tao lun. Taipei, 1977. 孫克寬. 寒原道論,台北,聯經出版事業公司,1977. 1, 5, 347 p. CA, LC Sun, K'o-k'uan. Sung-Yuan Tao-chiao chih fa chan. Taichung, 1965. 孫克寬. 宋元道教之發展,台中,東海大學,1965. 3, 171 p. BC, LC Sun, K'o-k'uan. Tang-tai Tao-chiao yũ cheng chih. Taipei, 1975. 孫克寬。唐代道教與政治,台北,大陸雜誌社,1975. 31, 1 p. SA Tao-chiao shih. Taipei, 1976 道教史,許地山編,台北,牧童出版社,1976. 4, 182 p. BC, CA, LC ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 BIBLIOGRAPHY OF TAOISM Tu, Wang-chih. Ju Fo Tao chih hsin yang yen chiu. Taipei, 1968. 205 杜望之,儒佛道之信仰研究,台北,明書局,1968. vi, 4, 2, 178 p. BC, CA, LC Wei, Shou, 506–572. Gisho shakuroshi no kenkyū. Kyoto, 1961. 魏收,魏書釋老志の研究,京都,佛教文化研究所出版部,1961. 5, 7, 544 p. CA, LC Wu, I, 1939- Ch'an yü Lao-Chuang. Taipei, 1970. 吳怡,禪與老莊.台北,三民書局,1970. 4, 2, 185 p. LC Wu, Yao-yü. San-chiao li ts'e. Taipei, 1976. 吳耀玉,三教蠡測,台北,新文學出版公司,1976. 804, [34] p. LC Yamemuro, Saburo, 1905– Jukyō to Rō-Sō. Tokyo, 1966. 文室三良,儒教老莊,東京,明德出版社,1966. 210 p. BC, LC Yang-chen-tzu. Kuan t'ung san-chiao yang chen chi. Taipei, 1966. 養真子,贯通三教養真集,台北,自由出版社,1960. 1 v. LC, SA Yang, Fu. Ch'an hsüan hsien chiao pien. Shanghai, 1936. 楊溥. 禪玄顯教編.上海,商務,1936. 1 v. CA Yoshioka, Yoshitoyo, 1916– Dōkyō to Bukkyō. Tokyo, 1959. 吉岡義豐、道教佛教,東京,日本學術振興會,1959. v. CA, LC 8. ALCHEMY AND HYGIENE Chang, Sung-ku. Tan-ching chih nan. Taipei, 1959. 張松谷,丹經指南,台北,自由出版社,1959. 1 v. LC, SA Chang, T'ung. Chang San-feng t'ai chi lien tan mi chüeh. Taipei, 1976. 張通,張三丰太極鍊丹秘訣,台北,自由出版社,1976. 2, 268 p. LC, SA ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 208 WILLIAM Y. CHEN Hsien hsüeh tz'u tien. Taipei, 1962. 仙學辭典,戴源長編著.台北,台灣台北監獄印刷工場, 1962. 2, 2, 15, 175 p. LC Hsien-yüan-pien-chu, Chih-yen tsung ho k'an. Taipei, 1976. 佛苑編珠, 至言總合刊.蕭天石主編.台北,自由出版社, 1976. 3, 2, 244 p. LC, SA Li shih chen hsien t'i tao t’ung chien. Taipei, 1968. 歷世真仙體道通鑑,趙全陽纂輯,台北,自由出版社, 1968. 3 v. (1356 p.) LC, SA Lü, Yen. b. 798. Ching-tso-fa chi yao. Taipei, 1976, 呂峦.靜坐法輯要.三版增訂本.台北,自由出版社, 1976. 4, 8, 320 p. LC, SA Shih, Chien-wu. Hsi-shan-ch'ün-hsien-hui-chen-chi, Chin-lien- cheng-tsung-chi ho k'an. Taipei, 1965. 施肩吾,西山潭仙會真記,金蓮正宗記合刊.台北,自由出 版, 1965. 230 p. LC, SA Shimode, Sekiyo, 1918– Shinsen shiso. Tokyo, 1968. 下出積與,神仙思想,東京,訓弘文館,1968. 3, 5, 249, 8 p. CA, LC Wang, Chien-chang. Hsien shu mi k'u. Taipei, 1960. 王建章,仙術秘庫,台北,自由出版社,1960. 1 v. LC, SA ## 10. PERIODICALS Dōkyō kenkyu. Tokyo, 1965- 道教研究第1——册.東京,豐島書店,1965- CA, LC Tao-chiao wen hua. (Journal of Taoist culture) Taipei, 1977- 道教文化.台北,道教文化雜誌社,1977- SA Tõhō shukyō. Kyoto, 19– 東方宗教,京都,19- CA, LC : ! Page 240 Page 241 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1981 https://digitalrepository.lib.hku.hk/catalog/ff36bt18m 68 1968).   HUBERT SEIWART Cf. Holmes Welch, The Buddhist Revival in China. (Cambridge, Mass. Cf. Y. Raguin, "Buddhismus auf Taiwan", in Buddhismus der Gegenwart, ed. by H. Dumoulin (Freiburg 1970) pp 113 – 116. a "Taoism' (by A. K. Seidel), in The New Encyclopaedia Britannica, Macropaedia, p 1042. For example, the Taoist Association of the Republic of China is run mostly by laymen who try to get rid of many of the more "vulgar" practices of religious Taoism and to restore the intellectual tradition of former times. These efforts seem not to be supported by many of the Taoist priests, possibly since they make their living by performing these practices. 10   See for example G. G. H. Dunstheimer, “Religion et magie dans le mouvement des Boxeurs”, in T’oung Pao, 47 (1959) pp 323 - 367; G. Miles, "Vegetarian Sects", in The Chinese Recorder, 33 (1902) pp 110; D. H. Porter, "Secret Sects in Shantung", in The Chinese Recorder, 17 (1886) pp 1 – 10, 64 – 73; M. Topley, "Chinese Religion and Rural Cohesion in the Nineteenth Century", in JHKBRAS 8 (1968), pp 9 - 43. 11 Cf. Wing-tsit Chan, Religioses Leben im heutigen China, (München, 1955) pp 109-156. T'ai-pei-shih 12 Such a healing-cult is treated by Wang Chih-ming Chi-lung-lu ti i-ko min-su i-sheng he t'a-ti hsin-t'u-men (unpublished B.A. thesis, National Taiwan University, Dept. of Archaeology and Anthropology, 1971) 13 An example of this is the Sheng-hsien-t’ang community in Taichung. The publications of the revelations of the mediums of this temple are distributed and read everywhere in Taiwan. 14 Some sects (e.g. Li-chiao), however, are copying Buddhist or Taoist ceremonies and dress so that it is difficult to decide whether the performers are priests or laymen. 16 Some of the "new religions” are treated in Hsiao Ching-fen, “The current situation of new religions in Taiwan", Theology and the Church, 10:2 – 3 (Tainan, 1971) pp 1 -- 28; 10 I-kuan is actually derived from a passage in the Confucian Analects (IV, 15). 17 The popular name is Ya-tan chiao. Other names are Tien Tao chiao, K'ung-tzu chiao, Ta Tao chiao, Lao-mu chiao 4. Cf. Tung Fang-yüan, Tai-wan min-chien tsung-chiao hsin-yang (Taipei 1976) p 123. 18 Tung, op. cit., p 123f. According to Su Ming-tung, T'ien-tao kai-lun (Kaohsiung, 1979) p 197, there are more than 300,000 followers of I-kuan Tao in Taiwan today. Li Shih-yü, Hsien-tsai Hua-pei mi-mi-tsung-chiao (Chengtu, 1948, repr. Taipei, 1975) p 32. 20 It seems certain, however, that the I-kuan Tao has followers outside Taiwan, esp. in Hong Kong, Japan and Singapore. In contrast to Taiwan, in these places the sect is not forbidden by the government and can operate openly (cf. Su Ming-tung, op. cit., p 198f). For the propaganda of the Communist government ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1981 https://digitalrepository.lib.hku.hk/catalog/ff36bt18m JUAN YUAN'S MANAGEMENT OF SINO-BRITISH RELATIONS IN CANTON, 1817-1826 11 Ti-tzu chi, 5:11. 165 12 Four men were known by the name (or title) of Howqua. They were Wu Tung-yüan (Puiqua or Howqua II), his father Wu Kuo-yung (Howqua I) before him, his two sons, Wu Shou-ch'ang (Howqua III) and Wu Chung-yao (Howqua IV). 13 Wai-chi-tang, (hereafter cited as WCT), n.p. Copy of memorial from Juan Yüan, Governor-General of Kwangtung and Kwangsi, dated TK 1/11/19 (1821/2/21). 14 +6 16 Morse, Chronicles, III, 334. Liang-kuang yen-chik, chuan on Chia-ch'ing. Ibid. 17 Morse, Chronicles, IV, 57. 18 Copy of memorials from Juan Yüan, Governor-General of Kwangtung and Kwangsi, in Shih-liao Hsun-k'an 4:126a-b. 19 W. C. Hunter, The "Fan Kwae" at Canton Before Treaty Days, 1825-1844, (Shanghai, 1911), p. 40. 20 H. F. McNair, Modern Chinese History: Selected Readings, (Shanghai, 1913), 1:42. 21 Chinese Repository, V:2:422 (January, 1834). 22 Morse, Chronicles, III, 377. 23 Extract of letter from the Select Committee to the Court of Directors, East India Company, as reprinted in Parliamentary Papers, 21:104. 24 Morse, Chronicles, III, 318. 26 Ibid., 320. 26 Wai-chiao shih-liao, Chia-ch'ing 6:57. 27 28 Letter from the Select Committee, Parliamentary Papers 21:537. Wai-chiao shih-liao, Chia-ch'ing 6:57b. 20 Letter from the Select Committee, Parliamentary Papers, 21:537. 30 Morse, Chronicles, III, 381. In the listing of Company ships at Canton 1805-20, however, the security merchant for the London is given as Kinqua, Ibid. 31 Letter from the Select Committee, Parliamentary Papers 21:537. 32 Ibid. After the crisis was over, it was revealed that Pigott had been hiding on a British warship, the HMS Liverpool, then moored at Lintin. He could not return to the London when it left China because of bad weather, but managed to return to England at a later date, Morse, Chronicles, III, 382. 33 Letter from the Select Committee, Parliamentary Papers 21:539; Morse, Chronicles, III, 380. 34 Morse, Chronicles, p. 380. 35 Eliot to Palmerston, as cited in Chinese Repository IX:406 (August, 1842). **WCT-TK1/11, Chinese Repository, V:5:223. 37 *7 WCT-TK 1/11. 38 Morse, Chronicles, IV, 23. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1981 https://digitalrepository.lib.hku.hk/catalog/ff36bt18m 60 JUAN YUAN'S MANAGEMENT OF SINO-BRITISH RELATIONS IN CANTON, 1817-1826 167 Ibid., 1:22b-23. Court letter to Juan Yuan et al., TK 2/5/25 (1822/7/13). 07 After Juan Yuan left Canton, his successor as Governor-General of Kwangtung and Kwangsi, Li Hung-pin, established a system of patrol boats to check on opium smuggling. Each boat received a monthly bribe to permit the illicit trade. Liang, Kuang-chou shih-san hang k'ao, p. 299. Chang Shun-ts'un # Tao-Kuang ch'ao Ch'en 陳 Ch'en-Li shih ★BA chin f chüan-na ‡Ã1⁄4 fen 分 Hsiang-shan J Hsin-hui hsien-chih Hsi Nai-chi 許乃濟 Hsüeh-hai t'ang*** Hu-Kuang Hu-pu 户部 Huang I-ming *** I-li-pu 伊里布 Juan Yuan 阮元 Kuang-tung shih-san hang k'ao Kuang tung tung chi là ki Kung-chung-tang kung-hong 2Ấ Kuo-Liang shih Li Hung-pin 李鴻賓 Liang Chia-pin 梁嘉彬 Liang-Kuang✯ Liang-Kuang yen-chih ch'ou-pan i-wu shih-mo tao-t'ai Ti-tzu chi, for (Lei-t'ang-an-chuɃ‡ƒ‡ ti-tzu chi) Ts'an-chan ta-ch'en ★★★E ts'un += 1/10 Chinese foot) Wai-chi-tang >-*# Wai-chiao shih-liao ££* Wu Kuo-yung Wu-lung-a Wu Shou-ch'ang ££ 3 Wu Ts'ung-yao 14 Wu Tun-yuan {£✶ ̃ yang-hang *{1 yang-shang 洋商 Yeh Huan-shu #£# Yeh Hsia 葉及 Yen-ching shih-chi &*£✯ Yun-Kuei + Nei-wu-fu Pan-yü 番禺 pao-chia 保甲 Ta-Ku # ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1990 https://digitalrepository.lib.hku.hk/catalog/d79206299 54 Other Official Identities While technical Chinese terms, derived from a transliteration of the proper name Nestorius, exist to distinguish the Nestorian church and the Nestorian theology from other types of Christianity, ching-chiao ('brilliant teaching') has become the normal term used by Chinese writers for Nestorian Christianity in China, just as t'ien-chu chiao and chi-tu chiao, also terms invented by Christian missionaries for use in China, have become the standard terms for Catholic and Protestant Christianity respectively. Indeed, at one point in the seventeenth century, Chinese Catholics considered abandoning the term t'ien-chu chiao and calling their religion ching-chiao hou-hsueh, the 'revised brilliant teaching'. It was, of course, the discovery of the Sian tablet in 1625 which gave a new lease of life to the term, and its revival is a curious irony of history. In fact, far from being the usual term used by the Nestorians for Christianity, ching-chiao, 'brilliant teaching', had fallen out of use by Yuan times, and was only used for a short period by the Nestorians in Tang China. It seems to have been invented by Archbishop Adam shortly before the erection of the tablet in 781, and was probably only consistently used during his lifetime. The term fa-ch'in ching-chiao was never used by Nestorian Christians in Yüan China to characterise their religion. They almost certainly did not know that Nestorians had come to China in T'ang times, even though references to the earlier mission probably survived in the church's archives in Baghdad. In official correspondence, Nestorian Christians in the Yüan period are referred to as Yeh-li-k'o-wen. The term has never been satisfactorily explained, and the suggested derivations from either the Greek archon (ruler), Syriac arkdiqun (archdeacon), or Turkish arkhun (fair-complexioned), all pose problems of one kind or another, though the third suggestion is certainly the most plausible. 'Christianity' was merely the teachings of the 'Yeh-li-k'o-wen', an expression found in several official contexts. This colourless expression supplies additional evidence for the indifference of the Nestorian Christians of the Yuan period towards missionary activity among the Chinese population. In the T'ang period, moreover, Christianity seems to have been known by an almost equally colourless name, ching-chiao, the 'teaching of the scriptures', until shortly before 781, and to have been ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1990 https://digitalrepository.lib.hku.hk/catalog/d79206299 74 5 Ta-ch'in ching-chiao is translated by Legge (The Nestorion Monument of Hsi-An-Fu, Oxford, 1888) as the 'lustrious Religion of Ta-tsin; by Saeki (The Nestorian Monument in China, 1916, and The Nestorian Documents and Relics in China, 1951) as the 'Ta-ch'in Luminous Religion', and by Moule (Christians in China Before The Year 1550. London, 1930) as the 'Brilliant Teaching of Ta-ch'in'. Moule's translation seems to me to be the best, though none of the three translations for ching brings out its full resonance. + 4 Ta-ch'in ching-chiao liu-hsing Chung-kuo pri K★*KAT¶M. See Plate 1. The Manicheans, who also originated in Persia, used in China the term 'the shining teaching", ming-chiao W, for their religion. The Hsü-ting Mi-shih-he ching FDM. P. Y Saeki (The Nestorian Documents and Relics in China) calls this work the Jesus-Messiah-Sutra. I have departed from Saeki's bizarre terminology here and elsewhere, but his names are given in notes where I have done so. 7 The xhen lun Saeki's Discourse on the Oneness of the Ruler of the Universe, is actually a compilation of three short essays, the F-r'ien lun or Essay on the One Heaven (Saeki's Discourse on the One Heaven); the Yu, or Parable; and the Shih-tsun-pu-shih fun 1942 fibili, or Essay on the Charity of the Creator (Sacki's Lord of the Universe's Discourse on Alms-Giving). H リ The Chih-hsüan-an-lo ching &£, Sacki's Sutra on Mysterious Rest and Joy. The Ta-ch'in ching-chiao Ta-shing-t'ung-chen-kuei-fa tsan K**HARIANZA, Saeki's Ta-ch'in Luminous Religion Hymn in Adoration of the Transfiguration of Our Lord. THE The Ta-ch'in ching-chiao San-wei-meng-to tsan ★*** ***, Saeki's Ta-ch'in Luminous Religion Morwa Hymn in Adoration of the Holy Trinity. J The Ta-ch'in ching-chiao Hstian-yuan-chih-pen ching ****, Sacki's Ta-ch in Luminous Religion Sutra on the Origin of Origins. נו The Tsun ching ** For example, in lists of metropolitan provinces. Amrus gives a list for 1343 in which Beth Sinaye, the old province of China created by the Nestorian patriarch Seliba-zekha around 720, is listed together with the contemporary province of Cathay and Ong (China and the country of the Ongut tribe). 14 The pronunciation of the characters ching ## 'scripture", and ching it. "brilliant”, differs only in tone. 1.5 Le Quien's Oriens Christianus (Paris, 1740), an invaluable prosopography of the eastern churches, contains the names of nearly a thousand Nestorian bishops, but no other bishop or metropolitan named Adam is recorded. The New Catalogue of the Teaching of Shakya in the Cheng-yuan period, composed by a monk of Ch'ang-an's famous Hsi-ming (Buddhist) monastery. 17 The Tien-pao-tsang ching KMR. E The To-hui-sheng-wang ching ZLI WEER. The A-wan-chi-li-yung ching EHFIYR. The Nestorian monastery at Tun-huang was apparently named after the nearby prefectural city of Sha-chou. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1992 https://digitalrepository.lib.hku.hk/catalog/qf85tx75x 61 November 1862 1863 March 1863 May 1864 April 1864 1864-1865 1867 Winter 1867 his junk and three others Captured at Fu-shan-chan by Taiping rebels. Mesny held first in Soochow and Chang-shu, then at Pao-ying the Taiping camp, and finally in Nanking Rescued by Adkins, the British Consul at Chin-kiang aboard HMS Slaney and taken back to Chin-kiang Joined Chinese Imperial Customs Service, Hankow Resigned from Customs Service after fourteen months Involved in cotton broking Established the Hankow Horse Bazaar, a private hotel in Hankow, and set up Hupei Iron and Brassworks, Han-yang Romantic interlude with a Chinese widow in Hankow Mesny called on Tso Tsung-tang during the latter's visit to Hankow and was appointed his French and English Secretary, and was further offered the opportunity to accompany Tso on his campaign to the Northwest. Mesny also claimed that he had made recommendations to Marquis Tso Tsung-tang for a number of undertakings to help modernise China Sold the Huper Iron and Brassworks to officials of the Viceroy of Szechuan province Mesny's trek to war 1868 June Late July or early August Late August September Left Hankow, after five year's residence, for Szechuan to become a drill instructor with the Szechuan Force Arrived Chungking Departed Chungking for Kueichou to join the Szechuan Force suppressing the Miao rebellion: he accepted employment as a military instructor (wu-chiao hsi) Arrived Niu-ch'ang, the headquarters of the Szechuan Force in Kueichou September 1868-May 1874 Involved in the military campaigns to suppress the Miao The Advance: Late Summer 1868-March 1869 1869 Promoted Colonel, awarded the Star of China and the Flowery Plume The Retreat: Summer 1869-Summer 1870 1870/1871 1871 1872 Helped form a joint stock company in Kuei-yang to "recover mercury" The Withdrawal: mid-August 1870-Lunar New Year 1871 ca 1873 1873 1874 Spring Established a small day school for poor boys and girls in the Jade Emperor temple in Kuei-yang, importing suitable books and paying a Chinese teacher, a struggling student painter, Chin Yü-t'ang Siege of Hsin-ch'eng in upper Kueichou (Mesny involved in preparations for the siege during 1871) Went to Szechuan with General Chou Ta-wu Promoted Major-General and awarded the Ying-yung Pa-t'u-lu Left Kueichou for Szechuan: Margary expected to meet Mesny in ================================================================================