RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1970 https://digitalrepository.lib.hku.hk/catalog/ww72j0241 132 HENRY D. TALBOT Lo cheou-Lo Chau (Beaufort Island) = Mers Bay Mirs Bay Mew Is.-Mo Chau Nako chau-Papai (Nei Kwu Chau or Hei Ling Chau) Nine-pin-Ninepin Group Po-ke-long Point=Lei Yue Mun Point Psang-chau-Kau Yi Chau Ragged Island Steep Island Rat Island or Ling Ting-Ling Ting R. Povado or Iron River-Hebe Haven Sin-can-hien-Hsin-an Hsien (San On Yuen) or, rather, the district city of Hsin-an Singan Islands-Siu Chau and Tai Shan Shu-lap-ko Is.-Chek Lap Kok Island Sui-pak Siu Kau Yi Soko Cheou Is. the Soko Islands Song-kco Sung Kong Ta baco=Chung Chau Tat-hong Moon-Tathong Channel = Tay Pak Peng Chau Tay-pak-hoe Green Island (or perhaps the sea between Hong Kong and Lantao Islands) Tsa-cheou Is. =Sha Chau Tsan-Cheou-Kau Pei Chau (off Cape D'Aguilar) Tysa=Small island 1⁄2 mile south of East Brother Wang Laang-Waglan Island NOTES 1 Cf. The British Museum General Catalogue of Printed Books (London, 1961) Vol. 100, Col. 222. The British Museum Catalogue of Printed Maps. Charts and Plans (London, 1967) Vol. 7, Col. 359, Morse, H. B. The Chronicles of the East India Company Trading to China 1635-1834 (Oxford, 1926-29) Lists of Ships. 2 Cf. Bonacker, W. Kartenmacher Aller Lander und Zeiten (Stuttgart, Hiersemann, 1966) p. 200, ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1973 https://digitalrepository.lib.hku.hk/catalog/8910rj06r LEGENDS & STORIES OF THE NEW TERRITORIES: KAM TIN 127 ) 3rd year of T'ong (統) dynasty, by a Buddhist priest named Yuen Chong (圓聰) in the Ts'z Yun monastery (慈雲寺) in Ch'eung On (昌安) city, Shensi (陝西) province, near the Great Wall. This monastery had been built about fifty years previously by the Emperor T'ong Ko Tsung (唐玄宗) for his mother. When the pagoda was being built a wild goose flew against it and was killed, and the monks buried the bird underneath the pagoda and in this way it received its name. It became the custom ever since Shan Lung (神龍) years A.D. 705 & 706 of T'ong dynasty for the Emperor to give a banquet in the monastery called the Kuk Kong Yin (曲江宴) “winding river banquet,” to all the new "Tsun Sz” (進士). Their names were carved on a stone tablet in the pagoda, and it became customary to use the expression “Ngaan T'aap T'ai Ming (雁塔題名) when congratulating successful candidates for the highest government examination. In Tang Lam's time the Tung Kwun people wished to have their own Ngaan Taap pagoda, and Tang Lam provided the money for them to do it. It was built some time during the ten years of Shun Yau (淳祐) A.D. 1241-1251 of Sung dynasty, and it was repaired in the 40th year of Shung Ching (崇禎) A.D. 1637 of Ming dynasty by a Tung Kwun "Tsun Sz” named Kwok Kau Ting (郭九錠). Lam's grave is still to be found in Hon Yee Haang (巷義行) in Tung Kwun district. The children of the four sons of Tang Tsz Ming seem to have left Kam T'in, and their descendants founded families in other villages. Those of Lam are to be found in the village of Lung Kwat Tau (龍骨頭) near Fanling (粉嶺); those of Waai still live in Tai Po Tau (大埔頭) near Tai Po market and Lai Tung (黎洞) near Sha Tau Kok (沙頭角), while Kei's descendants settled in Tung Kwun. But the great grandson of Tsz came back to Kam T'in. His name was Shau Tso (秀祖), he held the military rank of Chung Mo Kau Wai (忠武校尉) and in the Yuen (元) dynasty A.D. 1277 he received the honour of Hin Mo Tsueng Kwan (顯武將軍). He had two great-grandsons, brothers, named Hung Yee (鴻義) and Hung Chi (鴻志). The latter was a son-in-law of Hoh Tik (何狄) the younger brother of Hoh Chan (何真) who ruled Kwangtung (廣東) and Kwangsi (廣西) provinces at the end of the Yuen dynasty. When the Ming dynasty started Hoh Chan gave up his territory to the first Emperor, but later on he became involved in the case of General Leung Kwok Kung (梁國公) Laam Yuk (濫獄)... ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1974 https://digitalrepository.lib.hku.hk/catalog/x633mp077 LEGENDS AND STORIES OF THE NEW TERRITORIES. KAM T'IN 4 (continued). SUNG HOK-P'ANG [4] All the members of the Tang family living in Kam T'in now are the direct descendants of Hung Yee, so besides Hon Fat, whom they venerate as the first ancestor to settle in Kam T'in and Yuen Leung as the first ancestor for the new generations that dated back to the "five Yuens”, they also venerate Hung Yee as their Hoi Tsuk Tso (*) “the ancestor who started the present clan"; but no new series of generations was made dating from him and on his gravestone Hung Yee is named as the 15th generation ancestor after Hon Fat. As Tang T'ing-Ching (***) a grandson of Hung Yee passed the Kui Yan (A) degree in the 7th year of Shing Fa (✯Ł) A.D. 1471, and was appointed the district officer of T'ang Yuen (B) Kwangsi province, Hung Yee, according to Chinese custom, received the honour of Man Lam Long (p). Both the graves of Hung Yee and his second wife Wong are to be found at Tung Haang Leng (*) about a mile away to the East of Kam T'in. According to Wong's gravestone she is supposed to have gone with Hung Yee to the place of his banishment, but this is different to the story in the Kam T'in family-tree book where it is stated that Hung Yee married Wong in Nanking after he was set free from his banishment. Hung Yee's original house was situated outside the North Gate of Kam T'in Market, but it no longer exists and the place where it stood is now called Naam Wai Tun () “South surround mound". The ancestral hall in Kam T'in Market which is to be found there now, is the one that was built for Hung Yee by his descendants. The three sections printed herein conclude the reissue of this article which first appeared in The Hong Kong Naturalist between December 1935-March 1938. The first three sections appeared between pp. 110-132 of the 1974 Journal, together with a memoir of the author. The photographs illustrating all six sections are printed in this issue. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1980 https://digitalrepository.lib.hku.hk/catalog/kh04md207 204 DAVID FAURE hsü 12 (1886). In the Kau Sai Hung Shing Temple, the lintel is dated Kuang-hsü 15 (1889), and the altar Kuang-hsü 20 (1894); and in the Hang Hau T'in Hau Temple (besides the 1840 bell), the lintel is dated Kuang-hsü 1 (1875), a tablet Kuang-hsü 2 (1876), an altar is of the same year, a wooden board of Kuang-hsü 4 (1878), a shrine of Kuang-hsü 10 (1884), a pair of stone lions of Kuang-hsü 13 (1887), and a pair of incense burners of Kuang-hsü 20 (1894). The bell and the incense burner at the Tin Ha Wan T'in Hau Temple are both undated, but Mr. Ip Ch'un, who lived nearby, told us that the temple was already in disrepair over fifty years ago. Historical inscriptions found in Sai Kung and elsewhere in Hong Kong and the New Territories have been transcribed as a special project and may be found in David Faure, Alice Ng, and Bernard Luk, "A collection of historical inscriptions in Hong Kong". The report is available in the Institute of Chinese Studies, Chinese University of Hong Kong, and will, it is hoped, be published shortly. 7 Mr. Hoh Taai of Ko Tong, aged over 60, knew of the whereabouts of a charcoal burner, but never saw it in operation (Int. 10.6.81). Lime kilns were reported in Wong Yi Chau, Wong Keng Tei, Tai Mong Tsai Tso Wo Hang, Tai Wan, Kiu Tsui, Sha Ha, Pak Sha Wan, Che Keng Tuk, Ta Ho Tun, Tai Tan, and Yau Yu Wan (Ints. Mr. Yau T'aam Shang 15.5.81, 22.5.81, Mr. Wong Yung Ts'ing 20.5.81, Mr. Tang Kei Faat 25.6.81, Mr. Lei Yau 28.6.81, Mr. Wong Ping Lin 29.6.81, Madam Liu 20.5.81, Mr. Lau Lui Faat 23.6.81, Mr. Tse Wing 9.6.81, Mr. Tse Shui Kam 24.6.81, Madam Lo Koon Mooi 21.6.81, Mrs. Hoh née Lei 28.6.81, Mr. Chung 23.7.81, and Madam Lam Yau Ch'un 19.8.81.) The Liu family at Kiu Tsui built the ancestral hall that can be seen today on the main road into Sai Kung Market. For an impression of the long history of lime making in Sai Kung, it should be noted that Madam Lo Koon Mooi was 85 and Mr. Yau T'aam Shang 87 in 1981, and it was their fathers who were engaged in the lime business. Mr. Yau continued working the kilns until his early 40's. Brick kilns were reported in Chek Keng and Pak Tam Chung (Ints. Mr. Chiu Sz 7.5.81 and Mr. Yau T'aam Shang 15.5.81, 22.5.81). The lime industry, of course, also provided income for fishermen who collected coral for the kilns. See "Return of the approximate number of fishermen employed in taking coral and shell from the sea adjoining the New Territory", in Hong Kong Legislative Council, Sessional Papers, 1901, p. 685. "The best indication of the growing importance of the trade in pigs is a set of account books that belonged to Mr. Yung Sz Ch'iu of Pak Sha O, a photocopy of which is held by the Oral History Project. See also ints. Mr. Chan Tsz K'eung 28.5.81 and Mr. Hoh King 5.6.81. • There are many instances of seamen recruited by recruitment firms (haang shuen koon); see, eg. Mr. Chiu Sz (Int. 7.5.81). Remittance from abroad was sent back to the village through import-export houses (kam shan tsong), see Mr. Yau T'aai Hong (Int. 11.8.81). 10 Mr. Cheung T'o's grandfather was a cook on Hong Kong Island, and his father was employed on the Kowloon-Canton Railway. Mr. Cheung, of Ho Chung, was c. 70 in 1981 (Int. 15.6.81). Mr. Tsang Yau of Tai Mong Tsai (age unknown, but who married before World War II) worked in a shop started by his father in Shaukiwan on Hong Kong Island (Int. 23.6.81). 11 Ints. Mr. Cheng Chung Ting 21.5.81, Mr. Chan P'aang Hing 29.5.81, Mr. Chan T'aai 22.7.81; Bernard Williams, "Visit to Ho Chung and Sheung Yeung villages in the Sai Kung area”, in Marjorie Topley, ed. Aspects of Social Organization in the New Territories, Hong Kong, 1965, pp. 46-47, and "The Chan family of Tseung Kwan O", JHKBRAS 7 (1967), pp. 158-160. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1982 https://digitalrepository.lib.hku.hk/catalog/mk61z420p 294 G NOTES AND QUERIES In 1884 Brenan was H.B.M. Consul at Chefoo. His position in 1880 is not clear from papers to hand, but he appears to have been making official visits to various places on the China Coast. * China, Imperial Maritime Customs, Reports on trade at the treaty ports for the year 1879. Shanghai, 1880, p. 246, Ibid., p. 247. It was on behalf of one of Thomas Piry's grandsons that this volume of the trade reports was consulted, leading to the discovery of the two letters to W. Keswick. & Ibid., p. 246. THE VILLAGE WATCH IN THE HONG KONG REGION Before 1899 most New Territories villages of any size had watchmen or constables employed by the elders to enforce local rules, and in the bigger villages these may have had permanent employment. Lockhart wrote of “kang fu (kaang foo) or village constables, who are appointed by the village, and paid out of contributions made by the villagers according to the extent of their holdings in land". He continued, "Their duty is to keep watch, especially at night. They have the power to arrest, which is deputed to them by the gentry and elders of the village". Writing four years after the transfer of the New Territories, another official, F. H. May, added a qualification: "The so called Police really only village watchmen formerly and still in some instances employed by the villagers were only responsible for prevention of larcenies between villagers. They were not held responsible for robberies by outsiders which were supposed to be beyond their power to prevent".2 The village watch was still a feature of the local security arrangements in the 1960s. Baker gives an account of it in the Sheung Shui villages of the northern New Territories in the 1960s, whilst Watson mentions it in his book on the Man lineage of San Tin, in an adjoining area. My own notes, which follow, made at Nga Tsin Wai, the last surviving village of central Kowloon, in the mid 1960s also offer some information on the subject. Before and after 1899, this old walled village* had an office there was no wall as such, but the houses all faced inward, giving the same effect as an enclosure. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1986 https://digitalrepository.lib.hku.hk/catalog/jq08c7063 84 CHAN WING HOI not give any figures for the ratio between indigenous residents and newcomers among the members, but he stressed that no distinction was made between the two groups (mou-san pei-chi). It seems, nonetheless, that the Hoklo, Wai Chau and Chiu Chau residents see themselves as distinctive groups in the settlement. There is probably a separate association for them, for many of the flags put on display in the entrance area were styled "to the Fuk-Wai-Chiu [a short term for Fuk Kin, Wai Chau and Chiu Chau] fellow townsmen" or their Association.' I found out less about Tai Long Wan and Hok Tsui. In these two settlements, too, the indigenous villagers had been Hakka and Punti people who practised paddy cultivation and fishing. Many of the men of more recent generations worked as seamen and their descendants were able to obtain jobs in the city. As in the case of Shek O, outside interest in their scenic surroundings has been a major factor in the changes in the last few decades. I talked with Mr. Yau Ho Sam, who moved to Tai Long Wan about 40 years ago. His native place was Zheng Cheng, but before he moved to Tai Long Wan, he had lived at Wong Chuk Hang. There were only some ten families at Tai Long Wan when he arrived. Now there are more than 100. The original inhabitants were mainly Hakka although some were Punti. According to Mr. Wong, Tai Long Wan is still a mainly Hakka village, although there are also some Punti, Chiu Chau and Hoklo people. Tourist facilities can be seen in the village, and there are some Westerners' residences. For Hok Tsui most of my information comes from the man who drove the Taoist priests to his village in his van for the daily haang-chiu procession in the festival. In the past the village had 40 indigenous households. Now there are fewer. The villagers were mainly Hakka. His family has been here for ten generations, counting to his grandsons. In the past many worked as seamen. They probably became wealthy in that occupation. There is a watch tower (diu-lau) in the main village (jing-chyn) for protection against bandits, said to be the only watch tower left on Hong Kong Island. I observed that many of the present houses were not in the ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1986 https://digitalrepository.lib.hku.hk/catalog/jq08c7063 91 lanterns affixed on the posts shone on Shek O and Tai Long Wan people. The priests and ritual representatives visited the faan-gon posts and made offerings three times a day in a procession called haang-chiu (audience procession). When I followed one of those processions in Shek O, however, I discovered that not all four of the faan-gon posts were erected at the corners of the settlement. The first faan-gon post in Shek O visited by the haang-chiu procession was between the school playground and the quarters of the cleansing unit of the Urban Services Department. One of the local members of the procession volunteered the information that the post was set up there because three years ago a fatal accident took place at the spot. Two young boys who lived in the quarters of the cleansing unit were playing there when a stone pillar fell down suddenly and killed both of them. V. The local gods The Tin Hau was represented by her wooden image at the centre of the altar. Behind the image was a piece of red paper on which the titles of ten local deities were written. With the exception of the Sea Goddess (shui sin) of the small temple at one edge of Shek O Beach, they were Baak-gung and Daai-wong earth gods of Tai Long Wan, Shek O, and Seung Wai. One of them, styled jang-paang daai-wong (earth god of the stakenets), was a reminder of the former fishing activities of the local residents. Many others had probably existed for the protection of villagers in fishing and farming. The change in land use is evident in the reply given by Mr. Wong, the local leader, when asked where the god's place was. He said, "Below the number 10 alley of the Westerners' residences of Tai Long Wan," linking the god with the change that had taken place in the locality. He gave the same description for the location of another god, the Earth god of the Banyan Tree Place. For the Seung Wai daai-wong, he explained that it was below no. 1 alley, which had become a residential area for Westerners. It used to be the villagers' settlement which was removed to Shek O for the construction of the golf club. There were also three gods whose names were not known to Mr. Wong. He believed that those were from Hok Tsui, the village which joined in ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1986 https://digitalrepository.lib.hku.hk/catalog/jq08c7063 faan-gon gan-jy 跟佳 gou-hing gung-so 公所 Gwong-seui 光緒 haang-chiu 行朝 haang-heung 行否 Hakka 我家 hin-bei 纈妣 hin-hau Hoi Luk Fung 海陸豐 Fuk-Wai-Chiu 高惠潮 mou-fan pei-chi 冇分彼此 Naam Tau 南頭 Naam Bin Chyn 南便村 ping-on 平安 Piu-sik 飄色 po-yat 破日 Punti 本地 Qing 淸 se-su 教書 seun-si 信: Seung Wai 上圍 seung-yuk 上肉 101 Hok Tsui 健咀 Shaukiwan 筲箕灣 Hoklo 仙佬 Shek O Saan Jai 石澳山仔 hou-wan 好運 Shek O 石澳 jam-mong 浸润 jang-paang 繪櫥 Jeng Gwok Man 會國民 Tai O 大澳 jing-chyn 正村 Jiu 邱 M 媽 jung-lei 總理 Kam Tin 錦田 laam-bong 攬榜 laam-yuk 腩肉 Laan Lai Wan 斕坭滟 Lam 林 Lau 劉 Lau Sing Jai 對勝任 lei-si 理事 Leung 梁 Leung Yi Hoi 梁值海 Leung Nung 梁龍(?) Ma-leung 馬料 Man 文 Siu-yau 小幽 Tai Tam Tuk 大潭篤 Tai Long Wan 大浪灣 tai-ye 睇嘢 Tanka 蛋家 Tin Hau 天后 Wai Chau 惠州 Wong Man Gwong 黃文光 Wong 黃 Wong Chuk Hang 黃竹坑 Yat Gin Fa Choi 一見發財 Yau Ho Sam 邱河深 Ying-shing 迎聖 yn-sau 縁首 Yu Laan 盂蘭 Yuk Wong 玉皇 Yu Laan 媽娘 Zheng Cheng 增城 : : ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1988 https://digitalrepository.lib.hku.hk/catalog/ft84gb83q 74 Tang family had the right of building shops there, and a stone with an inscription to that effect, was put up in the temple of T'in Hau Kung(g) which can still be seen in old Tai Po market. When the Man family lost their case a wealthy friend called a big meeting of the elders of the seven districts round about Taai Haang (林村), Fan Ling(K), Lam Ts'un(#1), Yip Woh(), Sheung Wan(), Ting Kok(TM) and Cheung Shue Tan(). At his suggestion, and financed by him, they built a new market where the present market now stands. It was called Taai Woh Shei (utmost friendship market)(★Fifi) and was officially opened on the twenty-third day of the 6th month of the twentieth year of Kwong Sui, A.D. 1894. All the trade at once went to the new market and the old one gradually fell into disuse and can now be seen as a very poor and derelict village. Note. 1. The district of Sun On was formed in the sixth year of Lung Hing() A.D. 1572 of Ming dynasty. Fourteen years later the **History of Sun On District** was written by Yau Tai Kin the district magistrate. It was revised for the first time in the eighth year of Sung Ching(), but this edition was not published until eight years later when a third magistrate Chau Hei Yiu(2) added slightly to it. A second edition was published in the eleventh year of Hong Hei(E) A.D. 1672 of Ts'ing dynasty, a third appeared sixteen years later, and the present edition was published in A.D. 1819. Note. 2. The second character(W) is read yeuk in Cantonese but in the New Territories dialect it is read as Kwat. # Note. 3. Lam Fung is "Limahong" (= Lim a hong, not Li ma hong) whose name is already mentioned in the history of the Philippine Islands. It is also translated as in some Japanese books, and Limahong or Lin Ah Hong in some of the European books. = Lam Fung Limahong was a native of Raoping district(ATM) In the 10th month of the 2nd year of Lung Hing(), A.D. 1568 of Ming dynasty, he took sixty-two battleships with 2,000 sea-soldiers, 1,500 women, and a large store of food and ammunition to attack the Philippines. He was defeated and his fleet dispersed by the soldiers of ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1989 https://digitalrepository.lib.hku.hk/catalog/8336pm92h 333 D. Outsiders in the villages and the immediate vicinity Besides outsiders who rented houses from the Dangs for residence or workshops/factories in recent years, there are some non-Dangs who have lived in the Kam Tin villages for many generations. These "resident outsiders" were believed by the Dangs to have been ha-fu, a term which can be translated as hereditary servants. When a Mrs. Dang mentioned to me that some people of the surnames Man and Sam lived in Naam Bin Teng, a part of Tai Hong Tsuen, she added that they had been ha-fu. Her logic was that any non-Dang who lived in Kam Tin must have been ha-fu. The present Dangs applied the term to servants of the lineage, as well as to settlements of tenants of the Dangs. My general impression is that there was more than one usage of the term, and the status of some groups might have changed in the passage of time. The elders explained to me that ha-fu meant ha-yan, servants, and the fu in this term was the same fù as in kiu-fu (“sedan chair carriers”). Another term for ha-fu is sai-man. In this connection, one of them added that the villagers of Sha Po, Chuk Yuen and Pok Wai had been tenants of the Dangs of Kam Tin, and that ha-fu were not the same as tenants. At Wing Lung Wai and Tai Hong Wai, some elders still remembered some ha-fu in their village. A Wing Lung Wai elder remembered only one ha-fu in his village. The person belonged to the great grandfather of an elder, a Yeui jou descendant who had a large land holding. The ha-fu carried sedan chairs for his master, among other things. A ha-fu had lived in Tai Hong Wai until he died around the time of the Japanese occupation. His given name was Loi-Fu. His surname was probably Mak. He lived in a house in the north-east corner of the wai. The house, now broken, was still there. He had to serve the whole village. His work was to do errands on special occasions such as banquets. In the old days one invited guests to banquets by sending a ha-fu. This Loi-Fu did not have to work for the Dangs on ordinary days. He often fished using his nets at a pit (haang) where the children went to swim. He would scold the children when he saw them swimming. He also kept bees, and gave some of the honey to the children. One of the villagers remembered that his mother often gave this Uncle Loi-Fu food to eat. He left no descendants. He had had no wife. Near the centre of the Kam Tin Dang settlements is Sa Bui Leng, which has only three or four families now. According to an elder the Sa ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1989 https://digitalrepository.lib.hku.hk/catalog/8336pm92h deui-lyun dim-dang Wif ding-hau T`LI Dongguan 東莞 dong-ji Dung Ping Guk 東本局 faan Fa-Gung Fa-Mou (EAEN fa-paai TEMP Fau-Ng ởH Fong 兒 fong fong-jeung Fu Qing (47 fu 伏 Fu-Hip gwan-ma 郡馬 Gwok-Yin Gwong-Yu K Gwong-Yu Tong Gwun-Yam #E Gyun 銷 Ha Tsuen 厦村 Ha Che 下崟 haang 坑 ha-fu F Hak-Sa ha-yan FA Hei-Ye 起野 heui-lok Heung heung Fui-Sing !! Fung Yuk-Daan MƒU!! Gaai-Yut gaam-sang Gai-Jau # heung-on Ho fil hoi-dang EH hou 號 Hung-Fan Taam gam-taap Gam-Tin Gaozong h Gau Ga Chyun **† hung-jeuk FL Hung-Ji 孔子 Hung-Ji 洪贄 Hung-Sing # Hung-Yi 洪儀 geui-yan git-jing #7 Git-Sau gu l Guangdong MAC Guangzong 光宗 guk 榖 gung-chou Y gung-sang Gwaan-Dai BNR Gwai-Ting gwai-waan (?) Gwai-Wong E gwan 棍 Gwan-Haak 7K Gwan-Leung R jaap-fo 雜貨 Jai Baak-Fu Jan 鈞 Jan-Ting Jau M Jau-Man B jau-tung 州同 Jeung Hoi Jeung 張 Jeung-Luk A jeun-si 進士 Jiangxi 江西 Ji-Ga Tong #18 2 Jik-Gin jiu BE Page 369 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1993 https://digitalrepository.lib.hku.hk/catalog/66833t302 172 The guesthouses (), lower down Wang Tau Street from the gambling house, were three-storeyed shop-houses. The ground floor was the residence of the owner; sometimes a small shop was run as well. Above, on the first floor, was a dormitory for villagers and poor travellers staying the night in town. A few large beds stood here - for one or two cents, you could share a bed with whoever else was looking for a place to stay. For the more fastidious and wealthy, small cubicles on the top floor offered privacy and an unshared bed. Military officers visiting the town would stay in these private cubicles. The guesthouses did not serve meals; guests took food at the adjacent noodle restaurant. The 'totally comfortless' guesthouse used by the Basel missionaries in 1859 must have been of this type. There was only one full-time opium divan in the market, although opium could be taken in the prostitutes' houses as well. Up until 1917, there had also been several low-class opium divans in sheds in British Sha Tau Kok - these were closed in that year, as part of the agreement to end trade in opium between Hong Kong and China which, it was hoped, would allow the Chinese Government to end all opium imports, and to control the sale of opium in China. The chaos in the border area, however, made it impossible for the trade on the Chinese side of the frontier to be effectively controlled, and the Sha Tau Kok opium divan continued to trade unmolested until 1951. Opium could also be bought for home consumption from the two tobacco shops in the market. These shops were also heavily engaged in smuggling opium into Hong Kong. Next to the opium divan was the market barber. In 1853 there had only been itinerant barbers in the town. This shop should be seen, to a large degree, as one of the service trades attracted by the opportunities brought about by the new frontier and garrison, like the prostitutes and the gambling house. Beyond the guesthouses, near the sea, Wang Tau Street was occupied by the fish laans and the Kowloon Customs Station. The Customs Station was rebuilt several times during this period. The Station building in existence in the 1920s was a solidly built, European style, single-storey structure, with a verandah, built of brick and tile. One end was the residence of the Assistant Superintendent. In the middle were the offices, and the barrack quarters for the junior staff were at the further end. The Customs also rented some nearby houses for stores and quarters. After the Station ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1993 https://digitalrepository.lib.hku.hk/catalog/66833t302 174 - Between the grain market and the fish laans was a broad open space. This was used for drying grain and fish, and other things. This was where the matsheds for the local Ta Tsiu were put up - the gambling house also put on opera here at the New Year, partly as a gesture of thanks to patrons, but also to cope with increased demand at this season (gambling tables were set up in the matshed). This space was where the execution of about 1935 mentioned above took place. West of the Tin Hau Temple, the village of Sha Lan Ha (Shalandia, [] F) stretched along the shore. This was predominantly a residential village, mostly of the Ng (A) family, genealogically connected with the Ngs of Tam Shui Hang. There were no shops here, just houses, for the boatyard, 4 and one of the town tobacconists, who found except this site, close to the Customs Station, profitable. The boatyard was a large concern, with associated ropeworks and sailyards within the village. 叫 The biggest and most prestigious building in the town was the Tung Wo School and Man Mo Temple at the north-east corner of the town. This was a well-built brick building, with three courtyards, and, as mentioned above, had been built shortly after 1854 by the Shap Yeuk as the district school and also their office and Meeting Hall. The temple was at the seaward end of the complex. It was built several steps higher than the school, and it had a higher roof. The whole building was essentially single-storeyed, but there were cocklofts for resident students. The original main entrance was facing the bridge, but after the soldiers took over the attached gun-tower as their barracks they used the open space in front of the main door as part of the barracks, and the villagers disliked passing that way. New side doors were, therefore, provided on the side facing the sea, both for the school and the temple, and these were the normal entrances in the 1920s. Between the school and the sea a four-foot high wall with a gate delimited the school and temple yard. Within British Sha Tau Kok there were only a few buildings in 1925. On the saltpans, the workers lived in tiny huts - no more than 10 feet square. These workers were not local. The local villagers did not know how to make salt. The saltpans were owned by local villagers - mostly trusts and individuals from Tam Shui Hang village - but the owners merely rented the saltpans to overseers who brought teams of workers with them. The overseers and workers were Hoklos from Swabue (Shanwei, E) down the coast. The workers did not have their families with them. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1993 https://digitalrepository.lib.hku.hk/catalog/66833t302 189 APPENDIX 2 Shops in Sha Tau Kok Market. 1925 = (WTS = Wang Tau Shek), UP = Upper Street, LS = Lower Street, OS = Old Street, SLH = Sha Lan Heung (= Fish Laans) TYK = Tai Yuen Kok, SH = Sam Heung LH = Luk Heung, WH = Wo Hang, YT = Yim Tin, YSQ = Yung Shue O, FH = Fung Hang, TT = Tong To, ST = Shan Tsui, HL = Hoklo, KLH = Kwun Lo Ha, LK = Luk Keng, JMK = Jat Muk Kiu, LL = Lai Long, AH = Au Ha, SNT = San Tsuen, NC = Nun Chung, SC = Sham Chun, STK = Sha Tau Kok A = in 1894 Shan Tsui Tablet, B = Cheung Shan Kwu Liu Tablet, C = in Oral Evidence, D = in 1906 Budd's Pool Tablet * = The largest shops) = in 1920 No. Name of Shop Address of Shop Name of Owner Village of Owner Source Comments General Stores 1 WTS Sold saws, bowls, plates, pottery, ropes, nails etc 4 LA ABC JAWN MHL WTS C C YSO BCD Donated Bell to Wu Shek Kok Temple, 1922 PL Pottery Basel missionaries, 1853 (A)BCD Occupied lower floor of gun lower Probably donated to 1898 Tai Po YSO TH BC BC Kwong Fuk Bridge sold gram, pig slaughterer, winemaker etc Pawnshop fli THI PS H YT 7 Growery X* W WTS WTS 12 I WTS China BCD sugar dealer, etc WTS + WH BC r 1 WTS $1. TTC) ABCD IS ST BC IS 7 WH AC pig slaughterer, winemaker etc 1HI WTS ΥΠ BC [4* Other Goods 15 16 FEE # WTS China BC THI IS THE C 20 AC winemaker. grocer. etc Basel missionaries, 1853 winemaker baker, probably connected with ↑ FI 21 22 ze aza夤èsa a 4 WH C dogmeal WTS SIK BCD baker Lishmongers 20 FHC WTS THE BC WTS BC ƒ SLET SI BC נו 23* SLET YT BC main donor, 1894 واع 24 26* Aumal 01 临 WTS China вс THI SETI LA BC SLEE SIK ABCD SLET! BC IS IT C = WIL C ================================================================================