According to Murray, Gützlaff's article “contains the first translations of society manuscripts from China itself, including a version of the society's Xi Lu legend that seems much like a composite of the versions referred to here as the Shouxian Manuscript and Preface” (Murray 1994, p. 94).
“Unfortunately, Gützlaff neither specified the provenance of his documents nor included the Chinese texts.” (Murray 1994, p. 95)
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Art. XXI. — On the Secret Triad Society of China, chiefly from papers belonging to the Society found at Hong Kong. By the Rev. C. Gutzlaff.
The following is the account given by the Triad Society of themselves and of their origin: —
The Selús (a Tatar tribe) invaded China, under the reign of Kang-he, (about 1675—79), and greatly disturbed the country. The people were very much alarmed; and the Manchús sent an army to resist the invaders, which was several times defeated without gaining a single advantage. Upon this, an officer named Kwŏ-ting-hwuy returned to the Court to ask for assistance, simply stating, that whilst the enemy were making inroads in the country, there were few soldiers to oppose them, or generals to command; he added, that the troops wanted provision, and that he came to give a representation of the state of things. The Emperor, on receiving the report, instantly called a council, and after some discussion, it was agreed to declare by proclamation, that if any able man would come forward and lead the army into battle, he should receive a present of 10,000 taels and a dukedom. This welcome news reached a monastery in Fokien, where there were above 1200 bonzes, who immediately proceeded to the capital and begged to be admitted to the imperial presence. One of their number was forthwith appointed commander-in-chief, and he successfully routed the Selú army. His victory was complete, and he returned in triumph to the Court; Kang-he received him and his followers with great courtesy, made them liberal presents, and then sent them back to their homes. They had scarcely left the Court, when some traitorous ministers, envious of their good fortune, denounced them as rebels, who had plotted in secret the ruin of the dynasty; and obtained permission to set fire to their whole establishment. The accusers, accompanied by their minions, hastily went in pursuit of the bonzes; and on arriving at their temple, were most hospitably and kindly received; during the night, however, they surrounded the building, and before the inmates awakened from their slumber, the house was in a blaze. So well had their enemies concerted the plan, that only eighteen escaped of the whole number; and out of those thirteen died of starvation. The remaining five bonzes then thought it prudent to retire into utter seclusion, to escape the vigilance of their persecutors. They had, however, not yet lost their warlike habits; and a youth, thirteen years old, wishing to become a soldier, requested to be allowed to join their society. Surprise was expressed that a stripling of such a tender age should wish to embark so early in the profession of arms; and the candidate replied, that he was Choo-hung-chuh, a son of the deceased Emperor Tsung-ching, of the old Ming dynasty, by a lady of the Western Palace. He added, “You must aid me in recovering my empire and revenging my parent, and I shall also assist you in punishing the destroyers of your temple.” The priests perceiving the great intelligence of the youth, declared him heir to the crown, and forthwith took their way to Hway-choo, in the province of Kwang-tung. They arrived at the foot of the mountain of Ting, at a temple, whore some other bonzes most hospitably received them; here they consulted what course to pursue in future, and it was unanimously resolved to establish a fraternity, whoso sole object should be to revenge the wrongs they had endured. Misfortune, however, scattered them; and though their numbers increased by thousands, they remained concealed for a long while in expectation of better times. Gradually they assembled in various districts; and towards the close of the reign of Kang-he, they engaged in many an arduous struggle with the Manchú army. In the thirteenth year of Yung-ching (1736), on one occasion their main body was hotly pursued by the furious soldiers of Government; they had no provisions, and it was then resolved to disperse, and by secret signs and correspondence up keep a connexion with each other, until the day of vengeance should arrive. To give greater effect to their plans, they organized a general plan, and divided themselves into separate lodges; of these there were at first only five, situated in various provinces of the empire; they afterwards increased to thirteen, and some others have been subsequently added. Every lodge has its peculiar standard, and instructions are given to each as to the part it shall take in the great struggle for vengeance. The constitution is entirely military, and the means by which the grand objects are to be obtained, violence and rapine. The leading maxim is:— “We are all the children of the same parent, and though living in different parts of the country, will call upon our relations to march, on a future day, to do battle at Nanking, and to establish the cause of our ancient lords. This we promise with our blood.”
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