Chrysalis Fest 蝶蛹的世界

2nd Out Nov 13 am

This time there are three caterpillars on the lemon tree at the same time! One already turned into a chrysalis a couple of days ago. Last night the other two caterpillars were busy scanning the tree branches; for hours they went about and explored from a branch to the next, without stopping or eating. At some junctions, they extended their head into the air, appearing to be sniffing out something. When there was a particular branch they liked, they went away and back two or three times until they finally settled down on it in the middle of the dark night. This morning, both turned into the pre-pupa (chrysalis) stage by bending and tight-clinching the tree branch from their head and tail, with a thin silk thread clearly visible around their neck attaching to the tree. Next day or two it will turn 180 degrees with the head facing outward to become a chrysalis, hanging from the tree by the silk. Within another day or two, the chrysalis adopts a outer green coat, covering up the legs and under belly of its former self the carterpillar. In about a week, the outer coat will darken resembling the old and wrinkled tree bark before the butterfly breaks out. In this colder season, it takes longer for the butterfly to form and come out. The first one that came out was in the morning on 9 Nov, which took about 12 days; in addition, the outer shell did not change much colour even the day before, remaining greenish throughout the dozen days.

Transition from caterpillar to chrysalis

Green chrysalis

Nov 9 Butterfly Came Out!

香港仔墳場 Aberdeen Cemetery （2）

清誥授光祿大夫省三陳公：庚午年孟春榖旦（福建漳浦陳氏宅兆）。網上有：陳望曾(1853～1929, 字省三，號魯村，祖籍福建漳浦，後遷臺南。同治九年(1870)舉於鄉，同治十三年(1874)登進士，授內閣中書，先後署廣東雷州、韶州府知府。與施士洁、蕭逢源、汪春源、許南英並稱「臺南五進士」。乙未(1895)割臺，攜眷內渡。與板橋林家有姻親關係，林爾嘉《林菽莊先生詩稿》中有多首與陳望曾唱和之作，民國三年五月菽莊鐘社成立後，陳望曾亦參與其詩會活動，與施士洁、蕭逢源、汪春源、許南英五人，曾同住鼓浪嶼，一時有「五鳳齊飛入洞天」之譽 。光緒二十五年(1899)任廣東府知府。繼而奉委提調廣東海防兼善後總局。三十四年(1908)任廣東勸業道。嗣調署按察使、提學使，賞頭品頂戴。臺籍進士在中國內地仕宦者，以望曾最為顯達。積資數十萬。國民革命之際，秘助民黨。後隱居香港太平山，居上砲臺道1號適廬。
清誥授榮祿大夫亦豪譚公
清封一品大夫陳公雲繡：生咸豐三年癸丑九月十七日，往民國十九年庚午四月六日，名維？「源隆棧」(1927年: 69 Des Voux Road West)；1909/1910己酉年東華三院董事總理。

清授資政大夫光廷號寶臣羅公
清誥授資政大夫頌舉盧公：盧敬德堂（德賢），黃埔船塢華人經理，東華1922年主席，1923年太平紳士，海員大罷工調解人，「香海名山」牌坊倡建人之一，曾任保良局總理等公職
清贈資政大夫錦書周公：梁士詒題書
清誥授資政大夫字肇禎葉公
清誥封正二品夫人傅母李太夫人： 己巳1929年
清誥封淑人馮母黎太淑人墓: 龜座，雙象 、雙傭供奉，黎錦文長女，塟於香港「赤」桂山之陽
清授昭武都尉舜廷施公
清封中憲大夫百祥陳公 （名綽𡖖？），與明星陳百祥同名
清中憲大夫曉初李公：民國十六年
清中憲大夫立字仲卓李公
清晉授中憲大夫赦授文林郎應祺號禮南何公
清誥授朝議大夫、香港定例局議員周少岐：周永泰之子
朝議大夫書三招公
清誥授奉政大夫英山袁公：？-1917/1918，名金華，字樹申，殷商、華興隆出入口公司東主，1913/1914癸丑年東華三院主席；1913年華商會所副主席，同年與周少岐、劉鑄伯和何福四人為華人核數員第一任考試委員，1917年華商會所主席
清誥授奉政大夫蔭喬周公：民國十八年，周永泰之子

清誥授奉政大夫卓凡周公：周永泰之子

周錫年

周啟邦
清授奉政大夫梁瑞珊
清授奉政大夫福建試用知縣加四級資政院議員附貢生弼西岑公
清授奉政大夫同知銜熾珊呂公：民國七年 （呂慎思堂）
清授奉政大夫同知銜香港大學理學士區公灌歟
清授奉政大夫奕祥號瑞雲楊公
清授奉政大夫有韜張公（1866-?）: 名家振，號心湖，啟德創辦人之一。先祖張九齡後人宋末南遷廣東南雄，再遷香山鐵城石頭村，後分為附城、南屏和南蓢三支，南屏一支成為豪族。其父建詩公(1838-1893: 字以楷，號式軒)為南屏十七世，來港經商，成為香港和澳門富豪，與孫中山密切。同宗張霈霖(1828-1900)乃1857年裕盛辦館裕昇店麵包毒案東主，原為Murrow, Stephenson & Co. (Kwang-lee Hong) 買辦Comprador，1857年3月14日刊憲裕昇店Essing Shop 張亞霖Cheong Allum應是同一人。南屏二張乃其弟仲球和族姪玉濤。
有清奉政大夫俊臣關公
誥授奉政大夫汾梅余公
清封宜人鄧母曾太宜人暨嫡婦周宜人墓表：岑光樾譔書
清例授文林郎耀明黃公：黃永順堂，民國七年，與明星黃耀明同名

清國子監生磐若盧公

民國卅四年七月吉日同時入殯吳慶善堂：吳女子素絹、公子焯光、公子焯輝，吳門黃太夫人、溫太夫人；不知是否與聯軍轟炸日軍有關

南邑先友之墓：光緒廿年 （應是別處遷移此處）

東莞先友之墓：民國四年
葉靄山（生）：字遠昌，1884年保良局董事，1880年義益南北行，1884年謙隆豬欄；1895/1896保良局主席
民國四等嘉禾章 廣東淡水場知事 百全邱公，1938年
大中華民國賞授五等嘉禾章基鴻號冰壺伍公(十七年)
李安業堂李公亦梅：名鴻材, 李葆葵弟, 李陞姪, 著名紳商，任華商會主席、東華醫院1921年主席，二等嘉禾章香港太平局員，嗇色園創始人之一，1921年從廣州護送黃大仙至香港，「香海名山」牌坊倡建者之一
李公頌清：李葆葵子，李陞堂孫，BSc(Eng) 1924 HKU, 畢業生議會首任主席，日佔時期任赤柱區役所所長
明鏞李公：1938年黃埔16期？
福建海澄國華吳公秀生：1923年，華麗雕刻
民國處士和藹馮君
潘宰愚居士
游柳珠女史
劉鄭麗馨

區碧陵姑娘：生庚申四月初五，往庚辰臘月四日，約20週歲
華南留美大學生馮君子明（乙丑年，鄭昌堯題）
簫君少雲先生墓誌銘：清候選訓導南海優附生曹璇吉譔書
容淑澄號善真十一姑

彭姑娘寶珠
伍婉眉姑娘

蔡淑馨
香在梅(1909-1950): 泰盛紡織廠主持人之一
梁植棻
馬敘朝: 東華三院主席
許讓成(1894-1981): 孔聖堂會長，酒店家
李濟深題「碩士黃百始」墓。 黃公可能係泰國富商，泰國(時稱暹羅)中華總商會1929年新會址開幕委員會有此名。
羅裕積: 灣仔和昌大押等當舖東主，地產商，子九叔羅肇唐
傅翼鵬（1860-1936）: 傅秉常長伯父，創元利建築公司，包建大潭水塘
何炳垣：何香凝父親，大地產商，1909己酉年捐東華經費與李葆葵、容翼廷和郭少流等殷商各出100銀元。
張榮溥(1891-1981)：張心湖後人，廣東銀行上海老總
張榮毅：1954年聖公會聖雅各牧區首任議員。張榮岳首位華人副會督
張榮舉: 夫人陳儀貞協恩中學校長。張榮冕葛亮洪師範學院的院長，張榮隸香港名醫，張婉婷下嫁先施董事歐炳光，張婉侶嫁傅蔭釗，張婉笑室內設計師及收藏家（一笑草堂）。
雷家駿: 清末民國藝術教育家，著有《美術及音樂教學法》、《藝術教育學》等
霍芝庭(1877-1939): 比傅老榕更早的賭王
汪玉亭(1909-1971): 《天光報》和《成報》主編
利家鵬
陳伯衡（？－1965）：在中環開設大興和大華金鋪，名醫陳德廣（1922－1993）父親，黃霑遺孀Winnie陳惠敏的祖父，盧湘父（1868－1970）譔書。
四望亭，丙辰季冬，梁士詒。諧音「死亡停」。另題：適可亭。諧音「死可停」。有多少人真正體會到梁公的心意呢？
陳容，號鏡波
熊希齡(1870-1937): 1992年遷北京
廖俠懷(1903-1952)
伊秋水(1904-1955)
國榮懌禮顯仁佘公
馮紹鏞: 吳漢卿立

「小香港 」 “Little Hong Kong”

1857年5月香港殖民政府公布香港島的區域劃分：
1. Victoria: from stone quarries at West Point to Hoong-heong-loo (or East Point Joss-house). Subdistricts:  Sei-ying-poon (from small village Westward to Cowee-wan-Is end of Buildings, Sheong-wan (Police Boat Station to Gibb’s Wharf), Taiping Shan, Choong-wan, Ha-wan (Murray Barracks to Observation Point), Wongneichoong, Soo-koan-poo (Observation Point to Large Rock)
2. Show-ke-wan: from Hoong-heong-loo to the village of Ngo-yun-wan, taking in Wongkok-tsui, Chut-che-moey, Shui-cheang-wan, Showkewan, and Ngo-yun-wan
3. Sai Wan: village of that name
4. Sheak O: village of that name, including Hok-tsui village
5. Ty-tam Took: village of that name
6. Stanley: village of that name, including villages Ty-tam, Ka-sew-wan, Wong-ma-kok,
7. Heong-Kong: village of that name
8. Aberdeen: village of that name, including Aap-le-chow
9. Pok-foo-lum: village of that name.

很明顯是以人群聚集地和村落而劃分出來的。其中的「Heong-kong」是指「香港村」或者香港圍，即今日的黃竹坑的舊圍村一帶。1864年1月底的官立學校的報告中，「Heong-kong」已經改為「Little Hong Kong」，即「小香港」之義，和後來的「香港仔」是有分別的。從1857年到1864年之間，具體何時開始使用「Little Hong Kong」，不得而知。

南丫島古稱「舶獠」Lamma Island “Barbarians in Boats”

古時，海上來的外國人被稱為「海獠」，或者「舶獠」，有文章指是海上來中國通商的南蠻人，遠古已有，唐代最為興盛。不才認為「舶獠」和「海獠」應該主要指唐代時期來自中東地區、特別是大食，即現在伊朗及附近國家的商人。
文章又指，「海獠」赴廣州之前，通常停泊在南丫島，故此島古時被稱為「舶獠洲」。不才有不同看法，認為停泊在「舶獠洲」的海獠商船應該主要是繼續北上，目的地是中原的長安首都，而「舶獠洲」是從中東過馬六甲北上中國的第一站。如若上廣州為目的地，第一站應該是海南島、大嶼山或者澳門。當時的廣東沒有中原發達，海上和陸路絲綢之路的共同最終目的地都應該是長安。一部分「海獠」人可能會留下長期居住，史料有記載番禺有「蕃獠」人聚居，應是指上岸定居的「海獠」人。

Tea Used to Be Major Export 茶葉曾是重要出口物資

Tea used to be a major Chinese export to Europe and Americas, Tea Party and American Independence War started with tea taxes.  In 1843, April alone saw 17 vessels, or 11,270,449 lbs, of teas imported to the UK.  茶葉曾經是出口歐美的重要物品之一，1843年僅4月份一個月出口英國的茶葉就有17船次，共11,270,449英磅。敝人才疏，有些茶葉品種的名稱已經對不上現在的中文。

Bohea 武夷
Congou 功夫                              8,801,242
Caper                                               86,254
Souchong 小種                              213,011
Hangmuey 紅梅？                        148,682
Sorts                                                15,345
Pekoe 白毫                                    148,872
Orange Pekoe 橙黃白毫               162,093
Total Black 紅茶總數                9,569,499 lbs

Twankay 屯溪                            1,076,085
Hyson 熙春                                   311,434
Hyson Skin 熙春皮茶                      1,680
Young Hyson 雨前熙春               105,620
Gunpowder 珠茶                          137,707
Imperial                                          68,424
Total Greens 綠茶總數             1,700,950

Anger is a Consuming Fire 憤怒是自焚之火

The section on “Anger is a Consuming Fire” from the book “Freedom from Anger” by the venerable Alubomulle Sumanasara appears to be very relevant to today’s angry youths in Hong Kong.

Anger has many negative consequences.
...... anger leads to unhappiness. That is easy enough to understand; being angry doesn’t feel good. People are unhappy when they carry anger inside. When you’re free of anger, the opposite is true — your heart feels light and clear. It’s a wonderful feeling; it’s what we know as happiness.
Love is the energy of creation, of building and raising things, while anger is the negative energy of rejection and destructiveness. Where does anger begin? Within your own body, and it begins to destroy the body from the instant it’s born.
If your body were aflame, you would burn whatever you touched. But what would happen even before that? You would burn yourself. In this sense, anger is like fire, which has the power to destroy other things but starts by destroying its original source. You may want to set fire to a pile of trash, but it is the match that is consumed by the fire first. You may not want it to be destroyed, as matches can be useful, but it’s hopeless to think that it will set the trash alight without first catching flame itself.

Freedom from Anger: Ego 避開憤怒的自由：自我

The section on Ego from the book “Freedom from Anger” by the venerable Alubomulle Sumanasara is quite fitting to describing Trump.

Ego -> Ignorance -> Corruption -> Anger
People may hold ideas about themselves such as being a man, or young, or old, or someone’s boss, but none of these roles is really so important. So what if you are the president of a company?
Believing that the self is rigidly defined is the source of all the world’s problems. If people would only let go of these beliefs, the problems would vanish as well. Ego is nothing but an impediment to joy. It is an illusion.
In Buddhism, the most important thing is whether a person is doing the right thing, not whether they happen to be a housewife, a monk, or a CEO. The only question that matters is whether a person’s behaviour is right or wrong. If a young child happens to say the right thing, people should respect that, regardless of the age of the child or social conventions about whether children should speak up. Disregarding a child who speaks rightly is simply ignorant.
When thinking about the problem of anger, ego is the single most important concern. Once an ego has been formed, it tends to accumulate all kinds of garbage around it, making it ever more difficult to clear away. The ego gives rise to ignorance, and ignorance leads to corruption. And once corruption has set in, it can transform to anger when it is threatened.