# Journal of the Straits Branch of the Royal Asiatic Society/Volume 1/Chinese Secret Societies, Part I

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Part II was published in Vol. 3 (1879)

### CHINESE SECRET SOCIETIES AND THEIR ORIGIN.

BY MR. W. A. PICKERING.
Read at a Meeting of the Society, held on the 6th May, 1878.
Although the numerous branches of the great Chinese Secret Society Thien-Ti-Hui, have, since the foundation of the Colonies, by their riots and quarrels, forced themselves on the notice of the public of the Straits Settlements, very little seems to be generally known as to their origin, history, and objects. To Europeans, an almost complete knowledge of the working and ceremonies of the Society, has been to a certain extent attainable, by the publication in 1866, of M. Gustave Schlegel's "Thian-Ti-Hui, or the "Hung League," which treats very exhaustively of the subject of this great Chinese brotherhood.
Amongst the Chinese themselves, unless a man be a member of the Society, he seldom or never knows anything at all about the always suspected, and often dreaded "Hui." In China, to be found in possession of any of the books, seals, or insignia of the Triad Society, would render a person liable to decapitation, or subject him to a persecution to which even death would be preferable. Schlegel, in his preface to the book above-mentioned, says:
   "We do not suppose that the present work contains all possible information. Notwithstanding all our endeavours, we could not induce a single Chinaman in this place, whom we supposed to be a member (of the Thian-Ti-Hui) to confess this.
   "But even if this had been the case, not much benefit would probably have been derived from it. The greater part of the members, consisting of the lower orders of the population, are not sufficiently versed in their own language and history, or initiated into the Secrets of the League, to be able to give any explanation as to the meaning of the symbols, &c."
   "A second difficulty is found in the unwillingness of Chinese literati to investigate any book treating of the subject. If they are members, and are initiated into the secrets, they are afraid to tell them, for both in China and the Colonies (Dutch?) the League is forbidden by severe laws. In the other case, they ​are prejudiced against it by education and example, as the League is always represented in its blackest colours; and a Chinese not belonging to the League, cannot be induced to take up a manual or book treating of its rites; the looking on it being deemed already contaminating."
In the Straits Settlements, we do not experience these difficulties in gaining information; as the Society, with its numerous branches, is recognised by the Government, and the names of tens of thousands of office-bearers and members are registered, there is no difficulty in speaking with the initiated Chinese on the subject of their League; the outside Chinese population, (which includes the more respectable portion of the community) are, and will always remain, as the Society is now constituted, in total ignorance of its working and rules.
In registering the various Lodges of the Hung-League, in Singapore, Penang, and Malacea, I have had many opportunities of gaining an acquaintance with the organisation of the Brotherhood, by conversation with the Sin-sengs or Masters of Lodges, and by perusal of the numerous manuals or catechisms which have passed through my hands, and of which I possess one or two ancient copies. It is, however, my opinion that any European who will take the trouble to thoroughly digest M. Schlegel's invaluable work on the subject, will know more of the origin, ceremonies and ostensible objects of the Thien-Ti-Hui, than nine out of ten of the Masters of Lodges in the Straits Settlements. As the book in question is now very scarce, and not accessible to the general public, I considered that to the members of the Straits Asiatic Society an account of the establishment of the Society as stated in the introductions to the manuals used by all the Lodges in these Colonies, might not be uninteresting; and if my surmise prove correct, I would in future Numbers of this journal continue a translation of the Manual itself; and endeavour to trace the Society from its establishment as a political society in 1674, to its present existence as an association of, at the best, very questionable characters, the objects of which are, combination to carry out private quarrels, and to uphold the interests of the members, either by means of the law, or in spite of the law, and lastly to raise money by subscription, or by levying fees on brothels and gambling houses, in the districts controlled by the different branches.
The Society is called "Triad" because of the Chinese name often given to it, Sam-hap or "three united,"—Heaven, Earth, and Man; when these three principles are in unison, there is ​produced a complete circle, or globe, of peace and harmony. In the political stage of the Thien-Ti-Hui, which, according to the history given in the various manuals, commenced during the latter part of the 17th century, under the reign of Kang-hi or Sun Cheng, the 2nd and 3rd Emperors of the present dynasty "Ching" or "pure," the happy results expected upon the union of Heaven, Earth, and Man, seem to be merely the restoration to Imperial powers of the Chinese Ming or "Bright" dynasty, which in the person of Tsung-Cheng was cut off by the Manchus in about 1628. In these Colonies, it is difficult to imagine what are the aims of the numerous lodges, which having departed from even a political status, though nominally branches of the original Society, are to all intents and purposes rival Societies.
However degraded the Society may have become in its present hands, there is great reason to believe that originally in the long past, it was a system of freemasonry, and that its object was to benefit mankind by spreading a spirit of brotherhood, and by teaching the duties of man to God, and to his neighbour. The motto of the Thien-Ti-Hui whether acted upon or not, is "Obey Heaven and Work Righteousness," and the association which could adopt this principle as its fundamental rule, must have been composed of individuals raised far above the ideas of mere political adventurers.
Oppression which "maketh a wise man mad," may have forced the Society to become a political association, and the rites and ceremonies already in use were utilised as means to screen the operations of the Society from the government officials, and also to unite the members, from all parts of the vast Empire. In the Tai-ping rebellion, the League played a conspicuous part, and there is no doubt that, "when Heaven shall have changed its intentions," and the present reigning family of China shall have accomplished its destiny, the Thien-Ti-Hui, will be at its post, and the members of the "Hung" family will be ready to take advantage of the general upheaval which must take place, and at least will attempt to fulfil one of their avowed objects, viz: the overturn of the "Ching."
As before remarked the professed objects of the League have, been in the Straits to a certain extent lost sight of. But at the same time it must be recollected that some years ago the leader of the "Sio To" or "Small Knife" rebellion at Amoy, was a Straits-born Chinese, and that there are doubtless now in the ​Straits, several old Tai-ping rebels. The class of Chinese who flock to these Colonies, is certainly not composed of men, who, either by position or education, can be expected to cherish very deeply the higher principles inculcated by the teaching of the Society; and as there are no patriotic aims to be attained under our gentle and liberal Government, the only objects for which they can strive, are those lower interests which are only too dear to the average Celestial mind, such as intrigue, assistance in petty feuds, combination to extort money, and to interfere with the course of justice.
It must be borne in mind, that amongst the Chinese, as with the Irish in times not very remote, law has been so long associated in their minds with injustice, that it has almost become a virtue in their eyes to hamper and obstruct the execution of the laws of their country as administered by the Mandarins. The Secret Societies as at present constituted, though declining in power and influence, and occasionally useful, are, take them all in all, a nuisance to both the Chinese and the Government, and are continually interfering to prevent justice being done, if it tells against any of their members.
After the above remarks, no person will suspect me of partiality towards Chinese Secret Societies; it is nevertheless a question whether the Thien-Ti-Hui might not with some radical reformations, be made conducive to the order and tranquillity of a country inbabited by a large Chinese population. The various Lodges, instead of being in a constant state of feud and jealousy should be cordially united in one Grand Lodge, and, as while enjoying the protection and fostering care of a civilised Government, there cau be no excuse for perpetuating the political element of the Society, this should be eliminated, leaving only what is really good and benevolent in the manual of instruction. If, as at present, the branches of the Thien-Ti-Hui, persistently ignore and walk in opposition to their great motto, "Obey Heaven and Work Righteousness," they can neither expect that "Leaven will protect Hung," nor that any firm and strong Government will endure their intrigues, or allow them to exist to the disgrace and inconvenience of a civilised community.
The following narrative is a compilation from several manuals of instruction, used by different branches of the Secret Society in Singapore and Malacca. As, for reasons stated at the commencement of this introduction, the members of the "Hung" League have never dared to put into print the rules and ceremonies of their association, the manuscripts have been subjected to much change and interpolation at the hands of transcribers, and ​each manual is marked by colloquialisms, and a bias in favour of a peculiar Province or District according to the origin of the Lodge. Most of the books which have come under my notice seem of great age, and many are blackened with use, and much dogs-eared; none are exactly alike, but what is deficient in some, is supplied by others.
I have chosen for my ground work a copy which, although differing considerably from that used by M. Schlegel, and less correct in point of dates, gives I think a more thoroughly Chinese account of occurrences, which as far as our present knowledge goes, are but hypothetical. While endeavouring to put the whole into readable English, I have preserved as much as possible the peculiar Chinese style of expression, which I trust will not diminish the interest of the story. For the benefit of readers not conversant with Chinese Chronology it may be necessary to state that the facts narrated in the story are supposed to have taken place during the reign of Kang-Hi, the 2nd Emperor of the present Manchu, or "Ching" Dynasty.
In 1644 Tsung-Cheng or Chuang-Lieh-Ti, the last monarch of the Chinese dynasty "Ming" (which had held the Empire since A. D. 1361) was driven from his throne by Shun-Chi the father of Kang-hi.
THE ORIGIN OF THE THIÊN-TI-HUI.
In the reign of the Emperor Kang-Hi, in the year Kah-Yin (A.D. 1664) the Western Eleuth Tatars invaded the boundaries of the Flowery Land, bringing trouble and devastation into the Middle Kingdom.
To avenge these injuries, the Provincial Government sent several large armies to subdue the Barbarians, but all was in vain, and, after losing several battles, the defeated General Koeh-Ting-Hui presented a memorial in person to the Emperor, humbly begging his Sacred Majesty to send an army to the relief of his people.
The Emperor held a consultation with his nobles, but for some time could not arrive at any decision; when a high Minister suddenly came forward, and humbly bowing said: "By the memorial of Koeh-Ting-Hui, the situation seems truly alarming. I would earnestly recommend compliance with his memorial, and beg your Majesty to at once send an army to recover the territories of our Sovereign Lord, and to protect the people committed by Heaven to your charge."
​The Emperor acceded to this suggestion, and demanded of the assembled nobles, which of the Ministers they could recommend to take command of the army and lead it forth? The nobles thus replied: " At the present time it will be impossible to find amongst the court officials, an able Minister who dare undertake this heavy responsibility. We would therefore recommend Your Majesty to issue an Edict, and order it to be circulated and posted in every province, country, and district of the Empire, to the effect that whoever will obey the proclamation and subdue the Eleuth Tatars, no matter whether they be officials, common people, women, children, Buddhist or Taoist priests, they shall receive 10,000 taels of gold, and be appointed Earls over 10,000 families; this will certainly have the effect of bringing forward men of the highest talent to respond to the call of our Sovereign Lord."
The Emperor was exceedingly pleased with the proposal, and at once issued an Imperial Edict, which was speedily distributed throughout the whole Empire. There was no place under Heaven which the proclamation did not reach. Now, in a range of mountains called Kiu-Lien, in the district of Toan Leng in Hok-Kien, there was a monastery, named Siau Lim Si, containing 128 priests, who on hearing of the above edict, went to the place where it was posted, and finding that it was genuine, they, after consulting together, took down the copy of the proclamation. Some person informing the Imperial Commissioner of this, he called all the priests, and they being assembled, he addressed them as follows: "Are talent and ability to be found amongst you priests, are there amongst you any who dare to comply with the Emperor's edict, and come forward to conquer these Western barbarians"? All the priests respectfully replied, "Let there be no doubt in your Excellency's mind on this subject. The old saying is: 'Talents and ability dwell amongst the priesthood.' Our brethren are in all 128 persons, and without the assistance of an Imperial soldier, we will conquer these Eleuths; even if their camp be 100 li in extent, we will destroy it, and not leave as much as an inch of straw remaining."
The official on hearing these words was exceedingly delighted, and ordered the priests to return to their monastery, and pack up their baggage, preparatory to a start on the morrow towards Peking, where they would be permitted to behold the sacred person of the Emperor.
​Having received this order, they went back to their monastery, and each of them having packed up his things, and buckled on his weapon, the whole body started next morning in the train of the Commissioner.
In a short time, they arrived at the capital, and were accommodated by the Commissioner, at the Hall of the Military Board, where he told them to stay till next morning, when they would have an Audience of his Sacred Majesty.
In the 5th watch, about 3 A. M. the Emperor being seated on his throne, the Commissioner approached, and prostrating himself, said, "your servant having reverently received your Majesty's command to summon together brave heroes from every place under heaven, he, in circulating the Edict, fortunately found, in the Kiu Lien Mountains, a monastery containing 128 Buddhist priests, all of whom are perfect in the Civil and Military arts and exercises, and they boast that without using the Imperial soldiers, they will at sight exterminate the Eleuths, as easily as a person can wave his band; your minister has brought them to the gate of the Palace, where they are now awaiting your Majesty's decision."
The Emperor ordered the priests to be brought before him, and on seeing their manly and robust appearance, he was much pleased; while they were yet in the Palace, His Majesty appointed them to the rank of generals, and presented them with a sword, on which were engraved the characters Jit, and San, the inscription being of triangular form.
His Majesty also appointed the minister Teⁿ-Kun-Tat to act as Commissary General, and Commissioner to accompany the Army.
On the day following, having sacrificed to the standards, the army was set in motion, having received the Imperial command to march forward.
Now at this time, the barbarians were besieging the frontier town of Tung-Kuan, and when the army of relief arrived, the beleaguered generals Lau and ’Ng were on the walls; they suddenly saw a body of Imperial Soldiers approaching, which they knew must be a force sent to their assistance, so at once ​throwing open the gates, they went forth to meet and admit the army into the city.
After being entertained by the generals, the abbot questioned them as to the position of the Eleuth Camp, and asked if any engagements had yet taken place. The generals replied; "The Eleuth soldiers are indeed fierce and brave, and their entrenchments are strong; daily have they attacked this city, and it is only by our exceeding watchfulness, and owing to the strength of our walls and the depth of our moat, that we have been able to defend it; and our only hope was, that our Sovereign Lord would send troops to save us. We trust that the abbot has discovered some excellent scheme, and brought brave soldiers with whom we may yet subdue these barbarians. Any movement on our part must be undertaken with the greatest wisdom and foresight, or it will be impossible to contend against the Eleuths." The abbot said: "You generals have been here some time, so of course you possess a knowledge as to the position of the enemy's camp and the means of approach thereto." General Lau-King replied "I have here, a map of the position, and if the master will look it over, he will see at a glance the whole situation in every particular." Having examined well the chart, the abbot said that he understood perfectly how he was placed; "to-morrow we will lead out our men, and find out what these barbarians are made of. I have a scheme for attacking them."
The next morning the gates were opened, and the army marched forth. On this being reported to the Eleuth general Pheⁿ Leng Thien, he buckled on his shield, and mounted his horse; but on seeing nothing but a crowd of shaven priests, he laughed, and mockingly said: "I little thought during the years the Emperor of the Middle Kingdom has claimed my obedience, that he was supported by an army of priests. If you really intend to retire from the world, why do you not keep your vows; how dare you measure yourselves against me?" The abbot in a loud voice replied; "Dog of a barbarian! the Chinese have nothing in common with you Eleuths, any more than with the lower animals; why will you rush into strife, and run blindly to your own destruction?" Pheⁿ Leng Thien, was greatly enraged at this, and shouted: "Will no one lay hands on this bald-headed priest"? One of the surrounding chiefs responding to the call, and being armed with a long sword, galloped forward with a shout; but from behind the abbot, Choa-Tek-Tiong appeared like a flash of lightning, and with a knife in each hand, closed with the horse-man. After thirty cuts and thrusts on either side, the issue was ​still undecided, but Tek-Tiong hitting upon a scheme, turned his horse and fled.
The Chief not seeing that this was merely a feint, pursued hotly; Tek-Tiong drawing forth a copper bar, turned round suddenly, and struck the Eleuth on the left arm, on which he fell from his saddle with a terrible yell.
Png-Toa-Ang seeing that Tek-Tiong was victorious, waved the colours, and the whole army cheered lustily; this made Pheⁿ-Leng-Thien almost burst with rage, so spurring forward his horse, he rushed at Png-Toa-Ang; their horses met, and a terrible fight eusued between the two men. The Abbot perceiving that Pheⁿ-Leng-Thien was one of Heaven's own heroes, and fearing that Toa-Ang would be overmatched, sounded the trumpets to recall the army. Now just at this time, Toa-Ang was anxious to exhibit his prowess to the utmost, but on hearing the trumpet, he obeyed the signal, and retired with the rest; on seeing the Abbot, he said, "I was just going to put into effect a stratagem, why did you recall the troops? The abbot replied," I perceive this man is a phenomenon of bravery, and I feared lest you would not be able to withstand him, for this reason I recalled you; this man must be attacked by strategy, it is hopeless to resist him by mere force. To-morrow I will carry out my schemes, and we shall certainly be victorious."
The next day the Abbot called together all the brethren, and instructed them as follows.
"I find that there is a ravine called the Hu-Tek valley, in which we can place an ambuscade, by which means we shall gain a complete victory. O-Tek-Te must take 30 of the brethren, and lie in wait on the left side of the valley; Ma-Thiau-Heng will take 20, and place them on the right side, of the same valley. Each man must be provided with plenty of dry wood, straw, sulphur, gunpowder and other combustibles, and mines consisting of shells and fireballs must be set in the pathway; Chhoa-Tek-Tiong, and Chhoa-Seng-Tso, with Low-Keng, will with 3,000 of the troops, attack the enemy opposed to him; Ng-Su-Tsuan, Png-Hui-Ho, and O-Sun-Hiang, will also take the same men, and attack the Eleuths, while Png-Toa-Ang will, by pretending to ty, allure the enemy into the Hu-Tek valley; and when the signal guns shew that the Eleuths are entrapped, O-Tek-Te, and Ma-Thiau-Heng, with their men will spring the mines, and our whole force will at once fall to kill and exterminate the barbarians.
​At the time appointed, the abbot took the brethren of his monastery with their horses, and stationing them in front of the whole army, cried with a loud voice "Pheⁿ-Leng-Thien, I, the old priest, adjure you to respond to the command of Heaven, and to follow the advice of men; if you do this, you will be allowed to return home, and avoid calamity and disgrace. If you will not listen to my words, then truly I fear you will run to destruction, and I should be grieved that such a brave hero should perish miserably in this place."
Pheⁿ-Leng-Thien being enraged, cried; "What is the advantage of so many words? Bring on your men and horses; I will this day see which of us is to gain the victory, or perish." The words were scarcely uttered, when he saw Chhoa-Tek-Tiong and Lau-Keng riding forward, flourishing their swords, and shouting the war cry; Pheⁿ-Leng-Thien in great wrath spurred on his horse, and engaged both men. After several encounters had taken place, Png-Toa-Ang galloped up, crying, "Here I am, I will take Pheⁿ-Leng-Thien." On hearing this, Leng-Thien left Chhoa, and, Lau, and rushed ou Toa-Ang, who after a few passes turned his horse, and led towards the mouth of the Hu-tek ravine, Pheⁿ-Leng-Thien being deceived by this stratagem, gave chase, and waved his whip for his men to follow.
When the abbot perceived that the Eleuths had entered the trap, he ordered the signal guns to be fired, and immediately, the two priests, O-Tek-Te, and Ma-Thiau-Heng, with their men, discharged incessantly their fire-arrows and sprung their mines; Heaven and earth were obscured by the blaze and smoke, and at one blow, more than 30,000 soldiers and 1,000 officers of the Eleuth army were annihilated.
Of the whole army, the General Pheⁿ-Leng-Thien alone escaped with his horse, and galloping into the mountain, he soon found the road so rugged and difficult, that he was obliged to dismount, abandon his horse, and walk like a common soldier, being only too happy to save his life, and comfort himself by thinking his time had not yet come.
The Eleuth little knew that by the Abbot's commands, the Generals Chhoa, Ma, Ng, and O were lying in ambush in the road; when these men saw Pheⁿ-Leng-Thien coming along, they could not help saying; "this excellent scheme of the Abbot is truly worthy of a spiritual being"! they then rushed forward, and under a discharge of their fire-arrows, the brave and heroic Pheⁿ-Leng-Thien succumbed to his fate, and perished miserably at their hands. The above event took place on the ​12th day of the 7th moon of the 13th year of the Emperor Kang-hi.
Having divined by lot for a propitious day, the army celebrated the victory, and marched back to the Capital, Ou the day of their return, the Civil and Military Officials went outside the city to receive and welcome the conquerors, and as the brethren passed the gate of the fifth Court, a man came forward, and in a loud voice addressed the 128 priests :
   "Behold the invincible heroes of the highest rank.
   "Their courage and valour have never been equalled.
At the proper time, the priests were presented at Court, and passed in review before their Sovereign Lord. The whole army received rewards, but the Emperor specially called before him the brethren, and wished to invest them with titles of nobility; but on hearing of this intention, all the priests excused themselves, and the Abbot on behalf of the brethren humbly addressed His Majesty as follows.
"Your servants having left their families, and retired from the world, do not desire an illustrious worldly reputation; they only pray that they may be allowed to return to their monastery, and pass their lives in the cultivation of virtue by the performance of good works; this being granted, they can never be sufficiently grateful for your Majesty's kindness and condescension."
The Emperor hearing this, could not but accede to their request, but at the same time he presented them with 10,000 taels of gold, and having entertained them at a feast, gave permission for the priests to return to their monastery. Kang-Hi appointed the Minister, Teⁿ Kun Tat, (who as before narrated accompanied the army as Commissioner), to the Military Command of the O-Kong Province, and ordered him to proceed to his new post on the same day as the priests were leaving the Capital.
Having thanked the Emperor, the priests withdrew from the Palace, and the Civil and Military Officials returned to their respective Yamens. Teⁿ-Kun-Tat entertained the priests, his late comrades, at a farewell feast, where they talked over the dangers lately undergone while subduing the Eleuths, and congratulated each other on the splendid results of their labours. In view of separation, they could scarcely find words to express their thoughts, so after taking a solemn oath of mutual brotherhood, they bade farewell, and each party went its way.
Who would have imagined, that during the feast, two old ras​cally Officials who had not returned with rest to their Yamen, bad introduced themselves amongst the company, and leard everything. The names of these Officers were Tiuⁿ-Kien-Chhiu, and Tan-Hiong, both were of the highest rank of Prefect, and were on very bad terms with Kun-Tat, whom they had for a long time wished to ruin. Teⁿ-Kun-lat, was however a most honourable and much respected man, and as yet they had not been able to bring any charge against, him. The two Officials had now seen him pledge himself to the priests by a solemn oath of brotherhood, so full of the affair, they returned to their Yamens, and concerted a most treacherous scheme.
The next morning they obtained an Audience of the Emperor, and petitioned His Majesty as follows.
"In your servant's opinion, the priests of the Siau-Lim monastery, by thus subduing the Eleuths, as easily as one could put on a suit of armour, have covered themselves with glory, and deserve to be handed down as heroes to thousands of generations. Truly these men are as fierce as wolves, and courageous as tigers; if their hearts only remain unchanged, then the Government will be safe and we may rest in peace; but on the contrary, if their minds should change, then indeed the State will be endangered."
"Besides this, Teⁿ-Kun-Tat a man full of craft and intrigue, has cherished schemes of ambition and rebellion, but not having resources or power, and being also without confederates, he has not as yet dared to shew openly disaffection."
"Now, however, he has obtained an oath of life and death, from the priests, and your Majesty has given him command over, and the power of 10,000 soldiers; truly he is now as a tiger with the additional strength of wings, and as a fierce fire increased by oil; he will immediately carry into practice his ambitious schemes, and the priests will respond to his call without fail. With all these auxiliaries, who will be able to oppose a man of such wolf-and-tiger-like disposition?"
"Your ministers having pondered over this matter, are most anxious, and at the risk of their lives, must represent the state of things to your Majesty; they beg that you will carefully enquire into the case, and avoid the necessity of repenting when it shall be too late."
The Emperor being deceived by the specious words of these two men, praised their zeal and fidelity in representing the affair, and immediately demanded of the nobles if they had any good scheme ​to propose, by which the band of conspirators should be utterly exterminated.
Kien-Chhiu repressing his joy at the Emperor's intentions, made his proposal as follows:—
"Your Minister has a plan; if it be followed out, though they make themselves wings, they will not be able to escape. "Wait till the feast of the new year, and then send an Official with a proper escort of soldiers, to pretend that Your Majesty has sent an Imperial gift of wine with which the priests may keep the festival. At the same time, let the escort be provided with sulphur, saltpetre, gunpowder, and all kinds of combustibles. Depend upon it, the priests will take in this scheme. At the same time, a Minister should be sent to Kun-Tat, with the red scarf, as a punishment for his heinous crime of conspiracy to rebel. By thus doing, at one cast of the net we shall secure the whole party."
Kang-hi joyfully expressed his approval, and ordered the scheme to be carried out according to the suggestions of the two men.
These two officials having received the sacred commands, on the morrow arranged their troops, and having put all things in order, each proceeded to his separate Province. Kien-Chhiu went straight to Hok-Kien, towards the Sian-lim monastery; on arriving at a place called the "Yellow Spring," he met on the road, a carter named Ma-ji-hok. Kien-Chhiu availing himself of the opportunity, employed the man's carriage, and quietly questioned him as to the most important road to the monastery. By gradual and careful enquiries, Kien-Chhiu got the most complete information from Ji-Hok, who replied to his questions in a most straightforward manner, and kept nothing back; and besides this, he was quite glad to act as informer and guide, in order to avenge a blow he had received some time before, from an inmate of the monastery.
Kien-Chhiu was extremely pleased to find this out, and he felt very happy at seeing everything progressing so favourably; on approaching the monastery, the priests having received intelligence of his arrival, came forward to pay due respect to the Imperial Envoy, and to reverently receive His Majesty's Sacred Commands. The Abbot brought Kien-Chhiu into the Hall, and having invited him to take his seat in the most honourable ​place, they treated him every way in accordance with the rites and ceremonies, offering him tea and tobacco.
The priests addressed Kien-Chhiu as follows. "We were guilty of some disrespect in not proceeding a sufficient distance to meet Your Excellency, but we humbly beg you will pardon our fault." Kien-Chhiu replied "How dare I call you disrespectful! On the contrary your behaviour has gratified me very much. His Majesty fondly remembering your nobility of character, regrets his inability to visit you in person, but to shew clearly the benevolent intentions of his sacred mind, he has specially deputed me to present you with this gift of Imperial Wine, with which you may celebrate this feast of the new year."
On hearing this, the priests were filled with gratitude for this act of condescension on the part of His Majesty. All took their proper seats in the large Hall, and taking the Imperial gift, were pouring out the wine, and about to drink, when a certain odour caused suspicion to all;—so the Abbot taking in his hand a magic sword bequeathed to the brethren by the founder of the monastery, and dipping it in the jar of wine, immediately there arose a mephitie vapour which forced itself on all present, and made them fall to the ground with terror. After recovering themselves, the priests broke the jar of poisoned wine in pieces, and cursing the treacherous minister, cried: "What ancient grudge have you against us, or what present injury have we done, that you should deceive His Majesty, and turn him against us to our destruction? Truly it is without cause that you have done this thing, and there is nothing for us but to defend ourselves with the force we have at our disposal; why await further injury?" After again cursing him, they seized Kien-Chhiu, and struck off his head, but at the same moment, they saw the mountain above, and the monastery within and without, illuminated by fire, which blazed up to heaven; everywhere, they were surrounded by the flames, and there appeared no way of escape. The conflagration continued for two hours, and it is hard to say how many perished in the flames, but only eighteen priests were seen, and they carrying the seal and magic sword of the founder, ran into the inner-hall, where they cast themselves before the Image of Buddha, and piteously, with tears, implored his protection to save them. Suddenly, the Celestial Spirit, Tai-lo, exercising his Buddhistic powers, ordered his assistants Chu-khai and Chu-kang to open out black and yellow roads, by which the eighteen brethren were enabled to make their escape from the burning monastery.
At the break of day, these priests saw afar off, Ji-hok guiding ​a troop of Imperial soldiers, and pointing to the East and West; it immediately struck them that it was this man who had led the soldiers to the attack on the monastery, in revenge for the blow he had received some time before. The brethren determined that whatever should befall, they would at once take the opportunity of revenging themselves on Ji-hok, and this being done, they would consider what further steps to take.
Having made this decision, the priests rushed into the midst of the Chheng soldiers, dragged ont Ji-hok, and cut him in pieces; but the soldiers cried "kill these wicked priests," and as they had no weapons, and most of the priests had been wounded or burnt, they could do nothing against a body of armed men, so had no resource but to escape if possible by flight. They fled, till they arrived at a place of safety called the Long-Sandy Beach, outside the district of the Yellow Spring, and here they nearly perished of hunger and cold. As they were all on the river bank, two men, Chia Pang Heng and Go-teng Kui, fortunately came up, and rescued the brethren in their boat, where we will leave them for the present, and relate how Tau-Hiong having received the red scarf, proceeded on his Mission.
Tan-Hiong having received the Imperial Command, left the Capital, and went direct to the Military District of O-Kong, where Kun-Tat came forward to meet him; and Tan-Hiong seizing the opportunity, while in the road, read the Emperor's warrant, and, upbraided Kun-tat for conspiring to raise rebellion; he told him that excuses could be of no avail, and throwing around his neck the red scarf, Kun-tat was strangled, and his body dragged to a place called E-Kang-Boe. After this, Tan-hiong recalled his troops, and they returned with him to the Capital, where he reported the success of his mission.
The murder of Kun-tat caused great consternation to his followers, and deep was the grief of his relations when they saw their head taken from them by a violent death, for no cause whatever; they returned home, and carried the sad news to Kun-tat's father, wife, and children.
The whole family were at first stunned with grief, heaven and earth seemed to have deserted them; but after the first grief was over, the wife née Koeh-Sin-Eng, her son To-Tek, and her Sister-in-law Giok-Lien, with her son To-Hang, went with all their household, and recovering Kun-Tat's corpse from E-Kang-Boe, buried it peacefully in the family grave. ​at San-Kong. After this, they performed the funeral ceremonies, and went into the deepest mourning.
We will now return to the five priests, Chhoa, Png, Ma, O, and Li; after shewing their gratitude to their preservers Chia, and Go, they proceeded to the Black Dragon Mountain, where they arrived at dusk, but found no place of shelter; after consultation, the brethren determined to go to the Ko-Khe Temple, and beg hospitality there.
The keeper of the Temple, Ng-Chhang-Seng, and his wife née Chiong, being persons of compassionate and just dispositions, listened to the prayer of the priests, opened the gates of the Temple, received them reverently, and gladly admitted the brethren, treating them in a most hospitable mammer. During the night, the host and his wife conversed with their guests, and of course the priests related the sad tale of all the injuries they had received; the husband and wife being moved with pity, invited them to take up their abode at the temple, until they could devise means of avenging their wrongs.
Who could have imagined, that in half a month's time, the news of the priests' escape, and place of refuge, would get to the ears of the Mandarins? it however did reach them, and they sent troops to the temple, to arrest the brethren; luckily the priests received early information of the intentions of the officials, so, having expressed their gratitude to Chhiang-seng and his wife, they left the Ko-Khe temple, and escaped to the Province of O-Kong, to a temple called that of the "Spiritual King," where they entered a monastery, and dwelt there.
For some time everything went quietly, and one day the five priests went for a stroll to E-Kang-boe; coming to the bank of the river, they suddenly espied a censer floating down the stream; taking up the vase, they saw inscribed on it the characters, "The precious white censer"; it had two cars, its base was a tripod, and the whole was composed of green-stone.
The brethren handed the incense-burner to each other, and in turning it about, they were exceedingly astonished at seeing on the bottom, the following characters engraved; "Overturn the "Chheng" and restore the "Beng." When they had thoroughly comprehended the meaning of the legend, the brethren knelt before the censer and prayed. After this, they took up two broken pieces of coloured pottery, which were lying near the spot, and ​using these as divining blocks, threw them in the air three times in succession, and each time the pieces fell to the ground uninjured; this made the brethren still more astonished, so they again bowed before the censer, and prayed as follows.
"If at a future time we are to succeed in avenging our wrongs and oppression, grant us again three favourable casts in succession."
They again threw the two pieces of pottery three times in the air, and thrice was a favourable answer given. The brethren at once prostrated themselves in gratitude, and taking stalks of grass, used them as incense sticks, and inserted them in the censer; they then all imitated the ancients Lau-pi, Kwan-ü and Tiuⁿ-hui, and took a solemn oath of mutual fidelity.
Suddenly there appeared in the censer, a magic book of fate; all saw it clearly, and were extremely delighted. But as we know," Walls have ears," and all this was overheard by the Imperial soldiers, who immediately surrounded the brethren, crying, "seize and bind these rebellious priests." The priests taking up the censer, with united strength cut away through the troops, and escaped. Now this affair took place near the spot where Koeh-siu-eng with her sister-in-law and their children were sacrificing at Kun-tat's grave, and while employed in this duty, they heard a voice, and suddenly there appeared rising from the earth a sword, on the hilt of which were engraved the characters. "Two Dragons disputing for a pearl" and on the blade, "Overturn the Chheng and restore the Beng—Just as they had deciphered the characters, they heard a cry of "save life." The sisters-in-law took up the sword, and rushing to the spot, saw the Imperial troops; so, making a trial of the sword, they rushed at the soldiers, and slaughtered a great number of them, thus rescuing the five priests.
The sisters-in-law called the brethren to the mound of the grave, and questioned them as to the circumstances under which they had been attacked; the five priests related their sad story from beginning to end, and told how much they had suffered from treachery.and deceit.
After hearing their tale, the Lady Koeh knew that these were the men who had taken the oath of brotherhood with her late husband, and that like him they were victims of the treacherous minister; she was therefore moved with compassion towards the priests, and pointing to the grave, related in turn her story, from which the priests learned that they were before the tomb ​of Kun-tat, and they immediately knelt down, and prayed for assistance, protesting with tears against the injustice they were suffering.
The Lady Koeh approached the kneeling priests, and exhorting them to calm their grief, said, "This is no place to linger. I invite you to come to my humble dwelling, and abide there a day or two before returning to the monastery; this will be safer, and will not delay you much."
It is unnecessary to say that the priests gladly accepted the invitation, and remained with the lady some days, until they could with safety return to the Temple of the "Spiritual King."
It is now necessary to bring to notice five men, named Go-thien-seng, Png-tai-iu, Li-sek-te, Tho-pit-tat, and Lim-eng-Chiau. These men were originally employed as horse dealers in the provinces Che-Kiang and Shantung; one day they were accidentally passing the temple of the "Spiritual Temple," where they met the five priests, Choah, Pung, Ma, Li, and Ho. The horse-dealers entered the Temple, and held a conversation with the priests, after which they united with them as brothers, swearing to assist them to the death in avenging their wrongs.
There was also a Taoist named Tan-Kin-lam, a hermit dwelling in the cave of the "White Heron." One day as he was visiting the surrounding villages, (where he had gained a great reputation by reciting the Taoist Scriptures, and was much honoured for his good deeds) he met four men, Tho-hong, Toleng, Ho-Khai, and Tan-phiau, who communicating with him by secret signs and ambiguous sayings, made known to Kin-lam that they wished to go to the Temple to meet with the five priests, Choah, Pung, Ma, Ho, and Li. They all proceeded towards the Temple, but on arriving there, found that the priests had been harassed and pursued by the Mandarin troops, who had forced them to escape.—The brethren had fortunately managed to get to a place called the Dragon and Tiger Mountain, where they met with the five Tiger Generals, Go-thieu-seng, Png-hui-sing, Tinⁿ-keng-Chiau, Inⁿ-bun-tso, and Lim-tai-kang, who brought the priests up to the mountain, received them kindly, and hearing their story, pitied them exceedingly.
The Tiger Generals asked the priests to stay with them two or three months, and promised at the end of that period to go with them to the Flowery Pavilion of Hung, where they would gather ​together their soldiers and horses, and assemble brave heroes from every quarter, in order to exterminate the treacherous officials, and wipe out the grievances and wrongs suffered by the brethren. How excellent were their intentions!
The priests agreed with joy to the plan, and when the time arrived, the mountain camp was broken up, and all proceeded in order to the Hung Pavilion, where Kin-lam and his companions joined them.
Without further delay, the whole party, being arranged with the proper ceremonies according to rank, sat down, and the priests questioned Kin-lam as follows;
"What is the honourable surname and name of our honourable Taoist brother, who has this day favoured us with his presence, and what instruction can be impart to us"? Kin-lan answered; "My unworthy surname is Tan, and my insignificant name is Kin-lam; formerly I was a high Minister at the Court of this "Chheng" dynasty, and having gained high honours at the Han-lim College, I was promoted to a seat at the Board of War. Seeing that the reins of Government were in the hands of a clique of treacherous Ministers, and worthless favourites, I retired from office, and entered the Taoist priesthood."
"Hearing that you virtuous and patriotic gentlemen, are about to raise the banner of justice and righteousness, I wish to join in your plans, and to assist in driving out the traitorous officials, and in avenging the foul injuries you have received."
All assembled were delighted, and cried with a loud voice; "Fortunate indeed is it, that the master is come to assist us; now certainly, the traitors must be exterminated, and our oppressions avenged; we beg the master will at once divine for us a lucky day, on which we may all renew our oath, and raise soldiers, for the great work."
Kin-lam acceded to the request, and before the whole company assembled in the Hall, the 25th day of the 7th moon at the hour Thiu, was the date chosen for the renewal of the oath, by mixing blood.
The 15th of the 8th moon was selected, as the day on which to sacrifice to the standards, and put in motion the army.
As a sign that these were auspicious dates, the Southern Sky suddenly opened, and the characters Thien-yen-kok-sik: ("A pattern of the celestial Palace") were displayed. Kin-lam having ​accepted this new omen as favourable, the whole assembly adopted these four characters for the Flag, around which to rally their adherents. On the same day, they also recruited one hundred and seven men, and besides these, there appeared a youth who offered himself; on the priests enquiring his name, he replied: "I am no other than Chu-hung-chok, the grandson of the late Emperor Chungcheng; the son of the concubine Li-sien."
On hearing this, all bowed down before the youth, and acknowledged him as their sovereign Lord.—Kin-lam was appointed Commander in Chief and Sin-Seng, or Grand master; Ho-Khai and Tan phian were made Brigadiers, and Tho-hong with Tho-leng received commissions as Generals of the advanced guard and pioneers;—Go, Ang, Li, To, and Lim, were appointed Generals of the left wing; and Go, Pang, Tiuⁿ, Inⁿ, and Lim, Generals of the right.
The five priests were appointed as Generals in Chief of the rear guard.
Having arranged the Pavilion, all the assembly mixed blood and took the oath of fidelity, when suddenly a man named So-Ang-Kong was announced. Kin-lam, seeing that the new-comer was a person of great ability, appointed him after easting lots, as the Sien Hong or Vanguard, to clear the way for the army by bridging over the rivers. As Kin-lam was making this appointment, a red light shone in the eastern heavens, and Kin-lam availing himself of the omen, and being filled with righteous intentions, changed the name of So-Kong to Thien-yu-hung or "Heaven will protect the "Hung." The brotherhood assumed the surname of "Hung" or "universal," and adopted the words 'Obey Heaven and walk righteously' as their motto.
On the appointed day, having sacrificed to the standards, the army was set in motion, and the first day they marched to the "Ban-hun" Mountain in Chet-Kang. On this Mountain dwelt a man, Ban-hun-lung, whose native place was Hu-po, in the prefecture of Tai Chhang.
This man's original name was Tah-chung, but having retired from the world, and entered the priesthood, he had taken the Dame "Ho-boan."
At home, he had left three sons, Heng, Seng, and Phiu, and the reason he had abandoned his family was, because about the middle of the year, he had killed a man. Bau-lung was nine feet high, his face was like a large hand-basin; his head was as ​large as a peck measure, and his hair and whiskers were red.—In his hands, Ban-lung carried a pair of dragon maces, and his strength was equal to that of 10,000 ordinary men, he was irresistible. On the day in question, he was sitting at leisure on the mountain, and beholding a body of men and horses passing, he discerned amongst them, the banner of the Buddhist priests; being at a loss to make out the meaning of the procession, he descended to ask the reason of such an assemblage. On approaching the Army, Ban-long became moved by a spirit of justice and righteousness, and was forced to cry out; "Oh Princes, if you do not undertake the fulfilment of Heaven's decrees, and redress all the injustice that has been perpetrated against you, you are no true men. If you will not reject your young brother, I would follow in your train, and with you, rectify all the injustice ander which you have suffered so long; I scarcely dare hope that you will deign to accept my poor assistance." The brethren seeing Ban-lung to be a man of such powers, were rejoiced to enlist him, and at once agreed to appoint him as Generalissimo, and obey him as their "Toa-Ko," or elder brother. Ban-lung accepted the post without hesitation, and conducted the Army to the "Phoenix Mountain," where they pitched their camp. Ban-lung then went forward, and led the brethren against the "Chheng" army; the metallic drums of either army were beaten loudly, and the soldiers closed with each other; great was the slaughter on both sides, and after several engagements, the "Chheng" army was utterly defeated. Having gained the victory, our army returned joyfully to their camp, but the proverb says, "the planning of an affair is with men, but the carrying of it out is with Heaven." The Toa-ko, Ban-lung, again took out the army to battle, and before three encounters were over, his horse stumbling on the rocky ground, he fell, and uttering a single groan, died. The whole army, on seeing that Ban-lung had perished, exerted their utmost strength, and cutting their way through the enemy, carried away his body, and arriving at their camp, buried their general in peace. Truly this was a lamentable affair!
The Grand Master, Kin-lam, alone was aware by his powers of divination, that Ban-lung must perish about the middle of the 8th moon, and that it is impossible for a human being to escape his destiny; so going in front of the army, he exhorted them saying;
"It is impossible to elude the great account, and Ban-lung was fated to perish in this manner; our brethren must not give way to grief; it is next to impossible to restore the dead, the ​best thing we can do, is to transform the body of our deceased General by cremation, and bury the ashes at the foot of this mountain. Let the place of burial be an octagonal plot of ground, facing the Jim and Sin points of the compass."—This was done, and in front of the grave was erected a nine storied Pagoda, behind was a twelve peaked bill. The whole army assisted as one man, and in a day the burial was accomplished properly.
The Sien-Seng, Kin Lam, erected a tomb-stone, and on this tablet were engraved six characters; to each character was added the character "Sui," or water.
After the funeral ceremonies were concluded, the Sien-seng Kin-Lam, addressed the army, saying; "Since Ban Lung's death, I have consulted the fates, and by divination, I perceive that the destiny of the "Chheng" dynasty is not yet fulfilled; if we from day to day contend with the Imperialists, we shall only be wasting our strength. The best thing to be done, is that the whole of our brethren disperse, each man to his own dwelling, and his own province, disguising his name aud surname, and enlisting as many brave heroes as possible to join the good cause. We will remain quietly until the intentions of Heaven are changed, and then as easily as putting on a suit of armour, we will restore the "Beng" dynasty, and avenge our long standing grieviances. The whole army agreed to this with acclamation, and all followed Kin-lam's advice; but before parting, they in public assembly, established the Thien-Te-Hui, and divided the Society into five banners or lodges, inventing verses, characters, and pass words, by which the members could be mutually recognised, until the day shall arrive when they will be able to overturn the Chheng dynasty, and fully restore the Beng to their rightful Empire.
* ↑ Hokkien dialect, Chheng.
* ↑ Hokkien, Beng.
* ↑ About 30 miles.
* ↑ The official business of the Chinese Court and cabinet is usually conducted at a very early hour in the morning, the Emperor frequently taking his seat at 3 or 4 A. M.
* ↑ Sun and mountain.
* ↑ To strangle him.
* ↑ The present dynasty is called Chheng or pure.
* ↑ Hoan Chheng Hok Beng.
* ↑ Ang-hoa-Teng.
* ↑ Bo su, tsai Jin; Seng su, tsai Thien.
* ↑ Sur Thien, heng To.