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Sir Kai Ho, CMG, JP, MRCS (Chinese: 何啟; 21 March 1859 – 21 July 1914), better known as Sir Kai Ho Kai, born Ho Shan-kai (Chinese: ), was a Hong Kong barrister, physician and essayist in Colonial Hong Kong. He played a key role in the relationship between the Hong Kong local community and the British colonial government. He is remembered as a supporter of the Reform Movement and as a teacher of student Sun Yat-sen, who would become the founding father of the Republic of China. Kai Tak Airport, Hong Kong, was named after him and his son-in-law Au Tak, though he died in 1914, long before the idea of an aerodrome was first mentioned in 1925.

Early years[edit]

Kai Ho was the fourth son of the late ReverendHo Tsun-shin of the London Missionary Society and brother of Ho Miu-ling (wife of Wu Tingfang, Hong Kong's first Chinese barrister and first Chinese member of the Legislative Council, later Chinese Consul-General to the USA).

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In 1872, at the age of 13, Ho was sent to United Kingdom to study at Palmer House school, Margate, Kent. In September 1875, he registered at the University of Aberdeen. In 1879, he received his MBCM and went to St Thomas' Hospital to take up clinical training. He became the first Chinese qualified physician and graduated from Aberdeen University in the same year. He then studied law at Lincoln's Inn and was called to the bar in 1881.^[1]

Career[edit]

Ho returned to Hong Kong in early 1882, and embarked on changing the landscape of Hong Kong's colleges and universities. The Chinese culture at that time placed a heavy emphasis on traditional Chinese medicine and the Chinese people in the late 19th century were largely sceptical about Western medicine.^[1] Sir Kai not only gained the people's acceptance, but also helped the British make possible a number of health-related establishments that otherwise would have been misunderstood by the public. In 1887, the Hong Kong College of Medicine for Chinese was opened. He made it an initiative that Chinese medicine practitioners too could benefit from an institution that focused on Western medicine. This College later became the basis from which the University of Hong Kong was established in 1910.

Throughout his lifetime, he was a vocal supporter for Sun Yat-sen and his revolution to overthrow China's Manchu-led Qing dynasty. An example of this was his defence of the 1884 Praya rioters dubiously charged by the colonial administration with the offence of refusing to accept work, the riots being an event Sun Yat-sen said cemented his determination to bring about that revolution. As a minority and Unofficial member of the Legislative Council he had effected limits to legislation that were discriminatory towards Chinese. He criticised the proposed Summoning of Chinese Ordinance, Cap. 40 of 1899, as 'class legislation' and succeeded, with Wei A Yuk (韋玉), in limiting its effect to finite periods of two years at a time.^[3] Yet, in 1888, in an effort to protect the property interests of the Chinese elite of which he was a leading member, he stiffly opposed the passing of the Public Health Ordinance which proved a vital step in the development of Hong Kong's public hygiene.^[4]

Ho was made a Companion of the Most Distinguished Order of Saint Michael and Saint George in 1902 and was knighted in 1912.^[5]

In 1912, Ho went into a partnership with his son-in-law Au Tak. It was a land reclamation development project of houses and recreation grounds. The project was named Kai Tak Bund, but it was a failure and was liquidated in 1924. The land was taken back by the government, and was later used by a flying school, then a flying club, then as an airfield for the Royal Navy and Royal Air Force, and finally became what would be the world-famous Kai Tak International Airport.^[2]

Through his sister Ho Miu-ling, he was the uncle of Wu Chaoshu, a Minister of Foreign Affairs and Ambassador to the United States of the Republic of China.^{[citation needed]}

Additional roles[edit]

Ho was a member of the Legislative Council of Hong Kong, a member of the Sanitary Board, and Justice of the Peace. He was, in 1895, appointed to the governing body of Queen's College. He was a key player in many aspects of early Hong Kong development, including the Bubonic Plague Epidemic, the founding of Alice Memorial Hospital and the founding of the Po Leung Kuk.

Personal life[edit]

In probably the first ever Anglo-Chinese marriage, on 13 December 1881 he married Alice Walkden (3 February 1852 – 8 June 1884), eldest daughter of the late John Walkden, Esq, of Blackheath, at St Aubyn's Congregational Church, Upper Norwood, London, England. The couple returned to Hong Kong after his studies. Alice gave birth to a daughter, but died of typhoid fever in Hong Kong in 1884. The daughter was taken to England to be brought up by Alice's relatives but she died young and was never married.^[2] Alice was English.^{[6][7][8][9][10][11][12][13][14]} Kai Ho later married Lily Lai Yuk-hing (d. 1945) and the couple had 17 children.^[15][16]

Alice Ho Miu Ling Nethersole Hospital is named for his wife Alice and sister Ho Miu-ling.

Death[edit]

Sir Kai died in 1914 and was buried at Hong Kong Happy Valley Cemetery near his first wife Alice.Due to the failure of his various business projects and ill health he died heavily in debt, without a will, and his family destitute.^[2]

References[edit]

1. ^ ^abcWiltshire, Trea. [First published 1987] (republished & reduced 2003). Old Hong Kong – Volume Two. Central, Hong Kong: Text Form Asia books Ltd. ISBN Volume Two 962-7283-60-6
2. ^ ^abcd[1]. The life and times of Sir Kai Ho Kai, Gerald H. Choa
3. ^[2]. Hansard, 21 Dec 1899
4. ^Chan, Bruce A (2018). 'The Story of my Childhood Home'. Journal of the Royal Asiatic Society, Hong Kong. Hong Kong. 58.
5. ^London Gazette 4 June 1912 at 4036.
6. ^John King Fairbank (1978). The Cambridge History of China: Late Chʻing, 1800-1911, pt. 2. Cambridge University Press. pp. 282–. ISBN978-0-521-22029-3.
7. ^John Z. Bowers; Edith E. King, eds. (1983). Academic medicine, present and future. Rockefeller Archive Center. p. 8.
8. ^Suzanne Pepper (2008). Keeping democracy at bay: Hong Kong and the challenge of Chinese political reform. Rowman & Littlefield Publishers. p. 68. ISBN978-0-7425-0877-4.
9. ^Colin N. Crisswell (1981). The Taipans: Hong Kong's Merchant Princes. Oxford University Press, Incorporated. p. 183. ISBN978-0-19-580495-9.
10. ^Jerome B. Grieder (1981). Intellectuals and the state in modern China: a narrative history. Free Press. p. 107.
11. ^British Medical Journal. British Medical Association. 1912. p. 630.
12. ^Brian Harrison (1979). Waiting for China: The Anglo-Chinese College at Malacca, 1818-1843, and Early Nineteenth-Century Missions. Hong Kong University Press. p. 194. ISBN978-962-209-011-8.
13. ^John Z. Bowers (1972). Western medicine in a Chinese palace: Peking Union Medical College, 1917-1951. The Josiah Macy, Jr. Foundation. p. 21.
14. ^Royal Asiatic Society of Great Britain and Ireland. Hong Kong Branch (1975). Hong Kong: the interaction of traditions and life in the towns. Royal Asiatic Society, Hong Kong Branch. p. 83.
15. ^Book Review
16. ^A forgotten knight, SCMP, 20 July 2014

Further reading[edit]

• Choa, G. H. (2000) .The Life and Times of Sir Kai Ho Kai, Chinese University PressISBN962-201-873-4

Hai ben Sherira (Hebrew: האי בר שרירא) better known as Hai Gaon (Hebrew: האי גאון), was a medieval Jewish theologian, rabbi and scholar who served as Gaon of the Talmudic academy ofPumbedita during the early 11th century. He was born in 939 and died on March 28, 1038.^[1][2][3] He received his Talmudic education from his father, Sherira ben Hanina, and in early life acted as his assistant in teaching.^[4] In his forty-fourth year he became associated with his father as 'av bet din,' and with him delivered many joint decisions. According to Sefer HaKabbalah of Rabbi Abraham ben David (Ravad), he was the last of the Geonim.

Appointment as Gaon[edit]

As a consequence of the calumnies of their antagonists Hai and his father were imprisoned together, and their property was confiscated, by the caliphal-Qadir in 997 C.E.^[5] The imprisonment was brief, but shortly thereafter (in 998) the aged and infirm Sherira appointed his son to the position of gaon. Hai's installation was greeted with great enthusiasm by the Jewish population. An old tradition^[6] says that on the Sabbath after Sherira's death, at the end of the reading of the weekly lesson, the passage^[7] in which Moses asks for an able follower was read in honor of Hai. Thereupon, as haftarah, the story of Solomon's accession to the throne was read,^[8] the last verse being modified as follows: 'And Hai sat on the throne of Sherira his father, and his government was firmly established.' Hai remained gaon until his death in 1038.^[9] He was celebrated by the Spanish poet Solomon ibn Gabirol and by Samuel ha-Nagid.^[10]

Writings[edit]

Responsa[edit]

Hai ben Sherira's chief claim to recognition rests on his numerous responsa, in which he gives decisions affecting the social and religious life of the Diaspora. Questions reached him from Germany, France, Iberia, Anatolia, the Maghreb, and even India and Ethiopia.^[11] His responsa, more than 800 in number, deal with civil law, especially laws concerning women, with ritual, holidays, and so on. Many of them contain explanations of certain halakhot, aggadot, and Talmudic matters. In halakhic decisions he quotes the Jerusalem Talmud, but without ascribing any authority to it.^[12] Many of his responsa may have been written in Arabic; only a few of them have been preserved.^[13]

Legal treatises[edit]

Hai ben Sherira codified various branches of Talmudic law. His works include:

• An Arabic treatise on sales and transactions, translated into Hebrew by Isaac Albargeloni with the title HaMekach vehaMimkar (Hebrew: הַמֶּקַח וְהַמִּמְכָּר; 1078).^[14]
• Sefer ha-Mashkon, a treatise on mortgage law, anonymously translated into Hebrew
• Mishpetei haTena'im, a treatise on conditions, also anonymously translated into Hebrew.

These three treatises were published together (Venice, 1604); later editions also contain commentaries by Eleazar ben Aryeh (Vienna, 1800) and by Hananiah Isaac Michael Aryeh (Salonica, 1814). Another anonymous translation of them exists in manuscript under the title 'Dinei Mamonot.'

According to Rabbi David Azulai, Hai also wrote in Arabic Sha'arei Shevu'ot, a treatise on oaths. According to another Hebrew source, the original title was Kitab al-Aiman. This treatise was twice anonymously translated into Hebrew: (1) Mishpeṭe Shebu'ot (Venice, 1602; Altona, 1782); (2) Sefer Mehubbar be-Kotzer Min ha-Dinim be-Bi'ur Kelalim we-'liqarim be-Helqe Hiyyub la-Shebu'ah^[15]Sha'arei Shevu'ot was metrically arranged by an anonymous writer, probably of the 13th century, under the title Sha'arei Dinei Mamonot ve-Sha'arei Shevu'ot, and by Levi ben Jacob Alkalai.

Hai's treatise on boundary litigations, 'Metzranut,' is known only through quotations.^[16]

Hilkot Tefillin, Siddur Tefillah and Metibot are also quoted as his.^[17]

Commentaries on the Mishnah[edit]

Hai ben Sherira's philological abilities were directed towards interpreting the Mishnah; of this work only the portion on Seder Tohorot is extant; it was published by T. Rosenberg in 'Qobetz Ma'aseh' (Berlin, 1856). This commentary contains especially interesting linguistic notes, Arabic and Aramaic being often adduced for comparison. The author quotes the Mishnah, the two Talmuds, the Tosefta, the Sifra, TargumsOnkelos and Jonathan, the Septuagint, the works of Saadia Gaon, the Sifre Refu'ah, and other anonymous sources. He also quotes his own commentary on Zera'im (p. 34) and on Baba Batra (p. 43). These quotations, and many others cited by the Arukh, prove that the commentary extended to the whole Mishnah, containing among other explanations historical and archeological notes. Some passages of the commentary are quoted by Alfasi and Hananel on Yoma, and by Solomon ibn Adret in his Hiddushim.^[18] while Abu al-Walid ibn Janah cites Hai's commentary to Shabbat frequently.^[19]

Other works[edit]

It is uncertain whether Hai wrote commentaries in Arabic on the Bible as a whole or on parts of it. Abraham ibn Ezra, however, in his commentary on the Book of Job quotes several of his explanations.

Hai compiled also a dictionary of especially difficult words in the Bible, Targum, and Talmud, the Arabic title of which was al-Hawi. Abraham ibn Ezra translated this title, in his Moznayim, into 'Ha-Me'assef,' while Abu Bukrat's translation, Ha-Kolel, and Moses Botarel's translation, 'Ha-Qemitzah,' did not become popular. Fragments of this dictionary were discovered and published by Harkavy;^[20] these show that the work was arranged according to an alphabetic-phonetic plan of three consonants in every group; for instance, s.v. אהל it quotes the permutations אהל, אלה, הלא, האל, לאה. Judah ibn Balaam is the earliest Jewish author who expressly quotes this dictionary.^[21]Moses ibn Ezra and some North African rabbis of the twelfth and thirteenth centuries also mention it.^[22]

Works of disputed attribution[edit]

Of Hai's poetical writings few have been preserved, and even of these the genuineness is doubted. The didactic poem 'Musar Haskel' is generally regarded as authentic, though Dukes expressed some doubts as to its genuineness, as old Jewish authors like al-Harizi and ibn Tibbon do not mention it;^[23] and Steinschneider also regarded it as of doubtful authenticity.^[24] The first edition appeared about 1505 (see Fano); others were published in Constantinople (1531), in Paris (1559), and elsewhere.^[25] The modern editions are as follows: Dukes, Ehrensäulen, p. 96; Grätz, Blumenlese, p. 27; Steinschneider, Musar Haskel,Berlin, 1860; Weiss, Liqquṭe Qadmonim,Warsaw, 1893; Philipp, Sämmtliche Gedichte des R. Hai Gaon,Lemberg, 1881; a Latin translation by Jean Mercier, Cantica Eruditionis Intellectus Auctore per Celebri R. Hai, Paris, 1561; another by Caspar Seidel, Carmen Morale ΣτροφορυΘμον Elegantissimum R. Chai, etc., Leiptzig, 1638. The 'Musar Haskel' consists of 189 double verses in the Arabic meter 'rajaz,' and it is said to have therefore received the title of 'Arjuzah.' If it really belongs to Hai, he was, as far as is known, the first Eastern writer to use an Arabic meter in Hebrew poetry. Every strophe is complete in itself, and independent of the preceding strophe.

Some piyyutim are ascribed to him, as the piyyut beginning with the words 'Shema' qoli,' preserved in the Sephardic liturgy for the evening of Yom Kippur.^[26]

Many spurious writings have been ascribed to Hai, especially by later kabalists. Among them are a Sefer kol ha-Shem ba-Koah;^[27]Pitron Halomot,Ferrara, 1552; Sefer Refafot,ib.; Perush me-'Alenu; Teshubah, on the thirteen rules of R. Ishmael and on the Ten Sefirot; A Letter to the Priests of Africa.^[28] Some of the responsa attributed to him are mere forgeries. Others again were falsified or mutilated by later additions and interpolations, as, for instance, the one containing attacks upon Aristotle and his philosophy.^[29]

Characteristics[edit]

Hai was not only a master of Hebrew lore, but was also familiar with the Quran and the Hadith, with Plato, Aristotle, Alfarabi, the grammarian al-Halil, the Septuagint, the Greek calendar,^[30]Greek history,^[31] and the Persian language translation of Kalilah wa-Dimnah. He did not hesitate to consult even the Catholicos of the Assyrian Christians in an exegetical difficulty over Psalms 141:5, as the SiciliandayyanMatzliah ibn al-Basak relates in his biography of Hai.^[32] Hai justified his action by saying that scholars in former times did not hesitate to receive explanations from those of other beliefs. He had an exact knowledge of the theological movements of his time, of which that of the orthodox Ash'ariyyah attracted him the most. Moses ibn Ezra, in his Poetik (fol. 1196), even called him a Mutakalam. He was also competent to argue with Muslim theologians, and sometimes adopted their polemical methods.^[33] Hai was orthodox as regards tradition, and upheld minhag to its fullest extent. He established the principle that where the Talmud gives no decision traditional customs must be adhered to.^[34] He even went so far as to recommend the observance of every custom not in direct opposition to law.^[35] In many passages of his responsa he warns against deviating from a custom even when the meaning of its origin has been lost, as in the case of the practice of not drinking water during the Tekufot.^[36] But this did not prevent him from opposing the abuses common to his time. Thus he protested against the practice of declaring null and void all oaths and promises which may be made during the coming year,^[37] and against the refusal to grant an honorable burial to excommunicated persons and their connections^[38]

Hai's conservative standpoint explains the fact that in the study of esoteric sciences he detected a danger to the religious life and a deterrent to the study of the Law. He warned against the study of philosophy, even when pursued with the plea that it leads to a better knowledge of God.

Of his own views on religious-philosophical subjects only those regarding the anthropomorphisms of the Bible (expressed in his appeal to a well-known dictum of R. Ishmael: 'The Torah spoke in language of men') and one or two other subjects^[39] were known prior to the publication of ibn Balaam's commentary on the Book of Isaiah.^[40] A responsum of Hai given in this commentary discloses his opinion on the subjects of divine fore-knowledge and the predestined length of human life. The essence of divine prescience seems to consist, according to him, in a preknowledge of both hypothetical and actual occurrences. In this he shows the influence of Saadia.^[41]

His attitude toward the Kabbalah is determined by his conservative standpoint. Its elements, as far as they can be traced back to the Talmud, he considered to be true. When the inhabitants of Fez made inquiries regarding the proportions of God,^[42] he answered, as one of the signers of the responsum, that God is above any corporeal qualification and that the Talmud forbids the public discussion of these things.^[43] His answer to the question regarding the interpretation of the Talmudic tradition that four men entered paradise is interesting, and has caused much discussion.^[44] He refers to the opinion of various scholars that specially favored persons could attain, by means of castigation and the reciting of psalms, to an ecstatic state in which they might behold the heavenly halls ('heikhalot') as vividly as if they really had entered them. Contrary to his father-in-law, Samuel ben Hofni, gaon of Sura, he followed former scholars in deeming it possible that God should reveal the marvels of heaven to the pious while in this state of ecstasy.^[45] But all the elements of the later Kabbalah not found in Talmudic tradition, such as the belief that miracles could be performed with the names of God, he designated as foolishness not credited by any sensible man.

The best characterization of Hai is given by Steinschneider;:^[46] 'Certain Kabbalistic pieces were ascribed to him; but in truth he was no mystic in the usual sense of the word. In fact he fought against superstition. He was an orthodox Jew, in possession of general culture, but hostile to deeper philosophical research.'

Legacy[edit]

Hai's students included Rabbeinu Chananel and Rav Nissim, the head of the academy at Kairouan.

References[edit]

1. ^'Hai ben Sherira'. Encyclopædia Britannica. Encyclopædia Britannica, inc. March 16, 2018. Retrieved 21 April 2018. Hai ben Sherira, (born 939—died March 23, 1038)
2. ^Schloessinger, Max. 'Jewish encyclopedia'.
3. ^'Hai Gaon'. Oxford Reference. 2011-01-01. Retrieved 21 April 2018.
4. ^Schechter, 'Saadyana,' p. 118.
5. ^See Abraham ibn Daud in M. J. C. i. 67.
6. ^Abudarham, ed. Venice, p. 70c.
7. ^Numbers 27:16 et seq.
8. ^I Kings 2:1-12.
9. ^according to Abraham ibn Daud, l.c. p. 66.
10. ^see 'Ha-Karmel,' 1875, p. 614.
11. ^see Müller, Mafteah pp. 197-201 et seq.; Harkavy, Studien und Mittheilungen, iv. 225.
12. ^Teshubot ha-Ge'onim, ed. Lyck, No. 46.
13. ^Sha'are Tzedek, Salonica, 1792; Harkavy, Teshubot ha-Ge'onim, Nos. 83-117, 197, 198, 201, 203, 325, 410, 421; Derenbourg, in R. E. J. xxii. 202; Steinschneider, Hebr. Uebers. p. 909; idem, Die Arabische Literatur der Juden, p. 101; Müller, l.c.
14. ^Hai Gaon (1949). Michel Y. Lefkowitz (ed.). Meḳaḥ u-mimkar (in Hebrew). Jerusalem: Diskin Orphanage. OCLC903479321.
15. ^Neubauer, Cat. Bodl. Hebr. MSS. No. 813.
16. ^Rapoport, in Bikkure ha-'Ittim, x. 93, note 27.
17. ^Rapoport, l.c. xi. 91.
18. ^Weiss, Dor, iv. 185 et seq.
19. ^Bacher, 'Leben und Werke des Abulwalid,' p. 87.
20. ^In 'Mitzpah' (St. Petersburg, 1886), in Hadashim Gam Yeshanim (No. 7), and in Mi-Mizrah umi-Ma'Arab (1896, iii. 94 et seq.
21. ^see his commentary on the Pentateuch, Kitab al-Tarjih; Neubauer, Cat. Bodl. Hebr. MSS. No. 292; Schorr, in He-Halutz,' ii. 61.
22. ^Steinschneider, in Z. D. M. G. lv. 129 et seq.
23. ^'Orient, Lit.' xi. 505.
24. ^Cat. Bodl. p. 2161; 'Jewish Lit.' p. 366, notes 39, 40.
25. ^Steinschneider, Cat. Bodl. p. 1021.
26. ^Landshuth, 'Ammude ha'Abodah,' p. 62.
27. ^Moses Botarel, commentary on the 'Sefer Yeẓirah,' p. 10a, Grodno
28. ^Steinschneider, Cat. Bodl. p. 1029; idem, Hebr. Uebers. p. 893; Harkavy, Studien und Mittheilungen, iii. 14.
29. ^Monatsschrift, xi. 37; Grätz, Gesch. vi., note 2; Geiger, in Wiss. Zeit. Jüd. Theol. i. 206.
30. ^Harkavy, l.c. No. 45.
31. ^ib. No. 376
32. ^Sirat R. Hai; see Steinschneider, Die Arabische Literatur, § 85
33. ^see Harkavy, l.c. iii. 173.
34. ^Eshkol, i. 1.
35. ^Eshkol, ii. 3.
36. ^Teshubot ha-Ge'onim, ed. Lyck, No. 14.
37. ^ib. No. 38
38. ^ib. No. 41.
39. ^see Schreiner in Monatsschrift, xxxv. 314 et seq.
40. ^R. E. J. xxii. 202.
41. ^Kaufmann in 'Z. D. M. G.' xlix. 73.
42. ^Shi'ur Qomah
43. ^Ta'am Zeqenim, Nos. 54-57.
44. ^Teshubot ha-Ge'onim, ed. Lyck, No. 99.
45. ^See Hananel and Tosafot to Hagigah 14b, s.v. 'Arba'ah she-niknesu.'
46. ^'Hebr. Uebers.' p. 910

This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). 'Hai Ben Sherira'. The Jewish Encyclopedia. New York: Funk & Wagnalls. It has the following bibliography: In addition to the works quoted above: Steinschneider, Die Arabische Literatur, § 57;

• Grätz, Gesch. v. 320, vi. 1 et seq., note 2;
• Weiss, Dor, iv. 174 et seq.;

• idem, Liqqute Qadmoniyyot, 1873, Introduction;
• idem, in Ha-Asif, iii. 151;

• Winter and Wünsche, Die Jüdische Litteratur, ii. 54 et seq.;
• Schechter, Saadyana, p. 113;

Dmg Close Ho Gya Hai Song

• idem, Genizah MS. offprint from Festschrift zum 70 Geburtstage A. Berliners, pp. 2 et seq.;
• idem, Studies in Judaism, pp. 94, 254, 255, 330, 421;

• Jewish Quarterly Review: xiii. 52 et seq.E. C. M.

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