Schlegel's Genealogical Table (1856c) (I have provided the Mandarin in parentheses)
Gustave Schlegel, an interpreter for the government of the Dutch Indies, wrote the first book entirely devoted to the Tiandihui. "Thanks to Schlegel's meticulous scholarship in translation and the inclusion of many of the Chinese texts from which he worked, the book has withstood the test of time" (Murray 1994, p. 96).
Murray notes that Schlegel's version of the Xi Lu legend closely resembles the Narration version (Murray 1994, p. 96). According to Barend ter Haar, a manual dated to 1942 (Berlin, Schoemann XII,1.) has been recently recovered. This manual turns out to be one of the two sources used by Schlegel for his book, and allows us to check Schlegel's translations, which are of the highest quality (1998, p. 31-32). The foundation account in the Berlin Manuscript appears on pages 15-22. Following ter Haar, I will be using Sclegel's reliable translations, since I do not have access to the contents of the Belin manual. Barend ter Haar points out that the only difference is the addition of the episode of the boatmen from an English language account provided by Dr. Hoffman (ter Haar 1998, p. 369, see also Schlegel's note in the text below). The foundation account appears on pages 7-19. Chinese characters are originally in footnotes, but I have put them in parenthesis inside the main text, however I have left out the other information contained in the foot notes. I hope to be able to add this at a later date.
In addition, I have included Sclegel's Triad genealogical table from page 22 at the end of the foundation account.
Bibliography:
Schlegel, Gustave. 1866. Thian Ti Hwui. The Hung League or the Heaven –Earth-League: A Secret Society with the Chinese in China and India. Batavia: Langen Co.
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(page 7)
Political History of the Hungleague.
In two copies of the handbook of the Hungleague in our possession, we find a history of the origin of the political Hungleague.
As it is somewhat different and more complete than the History given by Dr Hoffmann, we give an entire translation of the original text.
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In the year Kah-wu (甲午) of the reign of Emperor Khang-hi (康熙) there lived in the state Silu (西魯) a great general called Phang-lung-thian (彭龍天).
The prince of the Eleuths ordered him to take the command over an army of 200,000 men and a hundred officers, and to make, with them, an inroad into China. The governor of the frontierplace was an effeminate man, who had not the least notion of warfare. As soon as he saw that the Eleuth-troops commenced the attack, he left the frontierplace and marched against them; but the battle had scarcely commenced, when he was pierced by the lance of an officer of Phang-lung-thian. His troops having lost their leader, were routed immediately, and the frontierplace Si-liang (西涼) was lost.
The Eleuthian troops entered the fortress that same night.
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(page 8)
The next frontierplaces fell before them, as if they were felling bamboo. They pushed on till they came to Tung kwan(潼關), where they halted and pitched their camp.
the population fled from all places, for the soldiers if Lung-thian were strong, and his officers brave, so that nobody could resist them in battle.
Tung kwan was now in a very precarious position. The military commanders of the town, Liu-king (劉景) and Hwang-sze-tsiuen (黃恩泉),conscious that they would lose it against them in a pitched battle, barricaded the gates of the fortress, and mounted the walls in order to defend the place.
The two commanders held council throughout the whole night and wrote urgent despatches to the court.
When the Emperor Khang-hi had read these despatches, he started back and, turning extremely pale, asked all his civil and military officers, who would go and fight the robbers. Nobody however dared to go and, forced by necessity, it was agreed to propose His Majesty to issue a ukase to convoke an army and make an appeal upon all the valiant and brave of the empire.
This ukase having been proclaimed, it was sent to all provinces, and copies of it were posted up everywhere.
On a certain day such a ukase also reached the provinces of Canton and Fuh-kien, and copies of it were posted up in every place. A monk of the convent Shao-lin (少林寺), situated on one of the mountains of the Kiu-lian chain in the prefecture Fuh-chau (福州府), in the province of Fuh-kien, having perused attentively the imperial proclamation, related it to the abbot Tah-tsung(達宗), after his return to the convent. "Are there in whole China not even one or two officers, who can command an army to fight them?", exclaimed the abbot. "It is said so in the proclamation," replied the monk, "which is sent round in all the provinces of the whole empire; so I suppose, that at that time, there had not yet been sent an expedition to chastise them."
"Our convent numbers 128 brethren," said the abbot, "and each of us is sufficiently versed in the militay art and magics, to destroy the Eleuthian soldiers. To morrow I will call upon all brethren to go with me to the capital, to take down the proclamation and take the field, in order to repulse these Western barbarians. In this way the heroes of our convent will be become renowned. Besides, by driving back the Eleuths, we shall have averted a calamity from the people, and saved thousands of lives and, in second place, the empire of our Emperor shall be preserved. The fame of our convent will also spread itself beyond the seas and will be propagated for thousands of ages. Our merits will be very great, and our fame will be established for ever. Does that please you?"
All the monks answered with one voice: "We shall obey your commands!"
(page 9)
The next day the whole brotherhood of the convent armed itself and marched to the capital: resting at night and marching during the day, they reached it in a few days. They then took down the proclamation, went to the ministry and presented their memorial to the Emperor.
His Majesty, having read the memorial, was very much pleased: he immediately ordered the officials of the board of war to furnish provisions, arms, dresses, cuirasses and horses, and he gave orders that all the monks should be introduced to Him, that He might examine them Himself in military tactics. The abbot said: "Your subject has brought on puropse all the monks of his convent hither, in order to drive back the Eleuths."
The Emperor then gave to the abbot the rank of Lieutenant-general, and to all the other monks the rank of Major. They all kneeled down expressing their thanks for this favour. "Your subjects will go to battle," observed the abbot, "without making use of a single soldier of Your Majesty, for the people of my convent, who are 128 men strong, are sufficient to destroy and exterminate the Eleuthian soldiers. We pray Your Majesty not to be anxious or concerned about it, for it is our hearts desire to preserve the empire; we shall obtain the victory by stratagems, in order to accomplish this."
"Since you have found a means of restoring peace with Eleuth," replied the Emperor joyously, "my anxiety has been dispersed, and I am not under the least concern that your fame shall not be commemorated on bamboo and silk." Having pronounced these words, He accompanied them Himself to the door.
The monks, having had a parting audience with the Emperor, marched to the drill-ground, where they drew themselves up and set out for their journey.
They rode without stopping, displaying their power and military pomp far and wide, and, in a few days, they reached Tung-kwan.
As they were approaching the place, the two commanders, Liu-king and Hwang-sze-tsiuen, had just mounted the walls to reconnoitre. Suddenly they saw a fluttering of flags and pennons: a great cloud of dust arose, and they saw, in the distance, a great division of troops approaching.
The two commanders, seeing that it was only a band of bald priests, were very much astonished, but they dared not speak about it.
The common civilities being performed and tea over, the two commanders said: "We have been guilty of a great offence that we did not go meet your Excellency when you approached: we pray you, however, to excuse us."
"Don't mention it," replied the abbot. "Your Excellency." said Liu-king, "has come here to chastise the Eleuths; but what is the reason that no civil and military officers have taken the field?"
"When your despatches es arrived," replied the abbot: His imperial Majesty had the kindness to ask the civil and military officers, which of them could repulse the Eleuths. None of them dared to do so; but after ripe deliberation, they made to His Majesty the proposal to issue a usake for convoking the people to take arms: that every body, of whatever rank or condition, either (page 10) officer or burgher, priest or sorcerer, if he possessed the required abilities, could take the command over an army to fight the Eleuths. When I heard this, I took down the proclamation and went to the capital to see His Majesty; and in this way I have come here."
After this explanation they talked about ordinary things respecting the Eleuths: supper was prepared in the meantime, and they sat down to a substantial dinner.
The repast being finished, the abbot asked some questions respecting the Eleauths: how it fared with them lately, and where they had pitched their camp.
The two commanders gave them an account of it. He asked also: "At the time you fought with them, did you lose or gain?" "The Eleuthian soldiers are ferocious and fierce," replied Liu-king; "I once left the frontierplace to fight them, but dared not commence a general engagement, and drew my troops back again. Yesterday they have been shouting all day long, and therefore we took still more care and kept rigorous watch. Fortunately, the walls and moats of the fortress are strong and maintainable, so that we have been able to preserve it. But to day your Excellency has arrived to save and protect us by some excellent stratagem: you excell in military tactics above all generals, and, to be sure, you will gain the victory. But it is proper that we arrange now our plan of attack, and plot some good stratagem, that we may obtain a complete victory. If we don't do that, Phang-lung-thian will not be easily vanquished." "You have been long resident here," replied the abbot, "and are surely fully acquainted with the tapography and condition of the place, as you, probably, also know the movements of the ennemy. Be kind enough to explain all this to me directly." "I ordered, some time ago, Hwang-sze-tsiuen, to make a map from the 4th to the 8th degree," replied Liu-king; "the important passes, where a passage is to be found, are distinctly noted and drawn upon it and I will give it now to your Excellency,that you may make your plans on it and study it."
The abbot, having looked carefully over the map, and having fixed it in his memory, said: "To morrow, when they commence the attack, we shall look to their movements, and most surely obtain the victory."
The next morning the abbot choose his men one by one, and communicated his stratagem to them. He placed the one here and the other there, in an ambush, in all sort of ways. He then drew his sword and, making some magic passes, muttered an exorcism. He addresses Heaven and the spirits Luh-ting(六丁) and Luh-kah(六甲), to come to his assistance and decide the battle. When the battle was at it's height these spirits, indeed, poured down a rain of sand and stones: a violent storm arose, and the dust and earth obscured heaven, so thnat the Eleuthian soldiers crushed each other and, thoroughly routed, took flight.
Having reached the ravine Hü-hu-chu (許虎竹坑), bombs and mines burst every where, and from every place fire-darts came whistling. The whole pass was obscured by smoke, and the soldiers and officers of Phang-lung-thian all perished. The abbot then recalled his troops, and (page 11) everyone acknowledged his abilities. He remained still for two days in the place and then took his leave of the two commanders, exhorting them to maintain and defend the fortress faithfully.
Having despatched the report of his victory to the court, he set out himself for Peking, and having reached the residence, they threw themselves at the feet of the emperor and related the circumstances of the extermination of the Eleuths.
His Majesty, greatly delighted, wished to make them officers and ennoble them: according to His commands they were paraded three consecutive days throught the town, and a repast was given to them in the Imperial palace. His Majesty wished to reatian the abbot at court as his councellor, and to appoint the other monks to high posts. The abbot and his monks, however, kneeling down, refused the favour, saying: "Your subjects lead a pure life, and are priests who follow the doctrine of the divine Budha. We would not have dared to transgress His pure precepts, if it had not been that the country was ruined by the soldiers of the Eleuths: so we have destroyed and exterminated them; but now we ought again to obey those pure precepts, forbidding us to desire worldly happiness, and to accept, inconsiderately, of high posts. We all wish to return to our convent Shao-lin, there again to worship Budha, to say our prayers, to sanctify our life, and to correct our minds, that we may reach perfection and enter Nigbao. We only accept of the presents which Your Majesty bestows upon us, in order to requite Your divines favour."
"That you do not accept nobility," said the emperor, "is already proof that you are virtuous men; but I have a jade ring of three links and an imperial seal of one pound and five ounces weight: these I wish to present to your Excellencies, as a reward for your merits and virtues, and to make your names known."
All the monks then kneeled joyfully down, and lisped their thanks for the imperial favour; therupon they left court, and retired to their convent.
In the 61st year of his reign, the Emperor Khang-hi died, and Yung-ching (雍正) succeeded Him in the government of the empire. (A.D. 1723).
The seasons had always been favourable, the state was flourishing, and the people happy. But in the 11th year of the reign of Yung-ching, a certain Tang-shing (鄧勝) was appointed provincial judge in the capital Fuh-chau. This Tang-shing was a man who had false propensities, and was a thorough villain. He had a cruel and barbarous heart, and he was avaricious, greedy and merciless.
Having entered upon office, he came very often to the Shao-lin convent to burn incense and worship Budha. Seeing there this quantity of imperial gifts, as the threelinked jade and the precious seal, his avidity awoke and he sought for a scheme by which he could get them. He continually prayed the abbot to give him the threelinked ring and the (page 12) imperial seal; but the monks knew him too well and said: "These are precious gifts, bestowed upon us by the late Emperor: besides, the imperial seal has full powers; it has the power to bastinade the wicked and to decapitate the traitors. How should we dare then to give it inconsiderately away?"
Tang-shing cherished hate and revenge in his heart on account of this refusal, and had a grudge against the Shao-lin convent. He began now to think how he could make himself master of the jade seal and precious gifts by treachery, and therefore he sent a memorial to the Emperor wherein he said that the monks of Shao-lin convent daily seduced the hearts of the people by witchcraft and bad proceedings.
That they were, besides, in possession of a jade seal given to them by the late Emperor, with which they could exercise full power over all things. That he truly feared that their actions were reprehensible, and that they plotted treacherous schemes. He remarked that if they should revolt the disaster would be very great.
Such was the purport of his memorial to the Emperor.
Although Yung-ching did not know his treacherous plot, still he doubted if everything was true. Therefore he again asked Tang-shing if this affair was really so. Tang-shing reported: "That the affair was true and proved, and not falsely represented by His faithful subject." The emperor Yung-ching, highly incensed, asked what he should do. Shing answered Him: "According to my ideas, we ought, under pretense of burning incense, conceal secretly some thousand men and salpetre, sulphur and gunpowder, dry wood, rushes, grass, and suchlike combustible articles, near the convent and, pretending that the fire originated by the lighting of the incense, burn it. In this way all these treacherous monks shall be burned, and furthr calamities be averted: I don't know, however, if this is permitted."
The Emperor Yung-ching gave his consent to this plan, and ordered Tang-shing to take some troops to execute it.
The fire, in fact, broke out when the incense was lighted. The monks were, at the time, all in deep slumber. Suddenly they were frightened out of their dreams and, starting from their beds, they saw flames arise through the whole convent, and a cloud of smoke ascend the heaven. They could neither quench the fire nor escape.
They did not know then that it was an attempt of a treacherous functionary.
More than a hundred monks perished in the flames, and only a few of them escaped with life: several of them having, however, their hair singed and their heads scorched, and being severely burnt. It was a great shame that so many of the mnks of the Shao-lin convent who had protected the state with utmost fidelity, and who were sincere and desinterested, now lost their lives by the covetous thoughts of Tang-shing: for these burned monks being all men of a virtuous life, their injured ghosts were unappeased, and the wrongs done to them reached Heaven and moved the Holy Dharma-Budha, who exclaimed: "That the (page 13) Shao-lin convent has been destroyed by fire, was fixed by destiny: but of these men there are still a few who have not yet perished. They shall surely begin something afterwards, and I ought, therefore, to save them, and show them a way to save their lives." He then changed a yellow and black cloud into a long sandroad, and saved the lives of the remaining monks by leading them along the high road to a bay near Shi-san-li at Ufan, where the white cloud joined heaven (五汛十三里白雲運天之處).
They came there together, but only five of them were left, the remaining having perished on the road. At this place they were concealed by two boatmen, called Sieh and Wu. Tang-shing having heard, however, at daybreak, that some of the monks had escaped, ordered his soldiers to persue and seize them, in order to avert further calamities. These soldiers, approaching the sea, suddenly saw some people before them, whom they quickly pursued. The five monks, having fled some ten miles, looked round and saw, at once, their pursuers. Before them was the ocean which stopped their further proceeding and they did not see a single chance of escape. What was now to be done?
The five men then deliberated together, and dropped on their knees before Heaven in order to pray. Loudly they exclaimed: "Great God! Great God! Budha! Budha! We, monks of the Shao-lin convent, have made ourselves meritorious for the Gods of the land! We have served the late prince with the utmost fidelity! Now a traitor has injured us! More than 120 people have been burnt and perished, and there are now only five men remaining, who have not yet perished! having fled now to this place, there is no escape before us, and behind us pursuing soldiers are approaching! We pray Thee to have compassion upon us and save us!"
Having prayed and worshipped, they suddenly saw two genii, Chu-kang (朱剛) and Chu-khai (朱開), sitting on the end of a cloud. They pointed with a finger and cried: "Make haste!"
then they saw a yellow and black floating cloud which changed into a long sandroad, and also a bridge of two planks.
The five men immediately fell upon their knee and looking upwards, they said a prayer of thanksgiving. After this prayer they fled on the highroad and went over the bridge.
When the pursuing soldiers arrived they saw nobody. They looked around everywhere, but there was no shadow to be found of them: so they returned and made a report of their encounter.
the monks escaped the mouth of the tiger by the road which the two genii showed them. By the good fortune Thsai-teh-chung (蔡得忠) (The names of the other four are Fang-tai-hung(方大洪); Ma-chao-hing (馬超興); Hu-teh-ti (胡得帝); Li-sih-khai(李色開)) had the precious seal upon him during the night that the (page 14) convent was burned. So they reached the place Kao-khi(高溪地) near Yun-siao (雲霄), where they halted. They saw a temple and, having got nearer, they saw that it was the ancestral temple of Ling-wang (靈王).
As they wanted water to quench their thirst, they went to the brook in order to draw it, and then saw something floating on the surface of the water. The five men all saw it, and waded through the water and lifted it out. They then saw that it was a white porcelain censer (白定香爐 the district Peh-ting 白定縣 in the prefecture of Jao-chao 饒州府 in the province of Kiangsi, is renowned for the fabrication of porcelain, especially of the white sorts.). Looking narrowly at it, they saw written on the censer four characters: "Fan-tsing, fuh-ming(反青復明)." overturn the Tsing, restore the Ming-dynasty. The five monks then saying to each other: "This is the will of God!" concealed the white porcelian censer amongst their luggage.
Being pursued again by a troop of horse, they fled to a hillock where they found the family of a certain Ching-kiun-tah, who had been decapitated and thrown into a river, for supposed treachery. His family had found the corpse floating on the water, and had buried it on the hillock.
The five men saw there, suddenly, a peachwood sword shoot out of the ground. On the sword was written in characters: "Two dragons dispute about a pearl (二龍爭珠)," whilst on the point of the sword was engraved again the words: "Overturn the Tsing, restore the Ming."
Two women took up this sword, and routed the pursuing soldiers with it.
That night the five men remained with the family of Ching-Kiun-tah, and they returned the next day to the Ling-wang temple.
There they found five horse dealers, named Wu-thian-ching (吳天成), Li-sih-chi (李色智), Hung-thai-sui (洪太歲), Yao-pieh-tah (姚必達) and Lin-yung-chao (林永超), who, having heard of the wrongs done to them, united themselves with the five monks.
Some time afterwards there came a certain Chin-kin-nan (陳近南), an officer of the board of war and a member of the Han-lin college (imperial academy of sciences at Peking), who had lost his charge by the intrigues of his enemies. He had since been roaming over the world under pretence of teaching philosophic doctrines, but wishing, in his heart, to gather valiant men. Having heard of the wrongs done to the monks of the Shao-lin convent, he came to join them.
They went together to the temple of a Bodhisatwa, where they remained some days, and where (page 15) they met Wan-hiung (萬兄) and I-hiung (義兄), to whom they told their story, and they all passed the night in the ancestral temple Kao-khi.
During the night, they saw a red flame flash out of the porcelain censer, like a flash of lightning. All said: "How astonishing!"
They then agreed to unite themselves at this place before Heaven and Earth, just like Liu-pi (劉備), Kwan-yü (關羽) and Chang-fi (張飛), who had sworn together an oath in the peach-garden, to remain friends for life and death; to avenge, with one heart and united forces, the murder perpetrated on the 120 brethren, and to imitate Han-phang (韓朋) and Li-chang-kwoh (李昌國).
Having no incense, they pulled out some grass, and lighted two stakes of dry wood, instead of candles. As they had no divining blocks, they took two flowered cups and, saying the following prayer: — "If it be true, that the day shall come that we can avenge the injury done to the Shao-lin convent, that we shall overturn the dynasty of Tsing and restore that of the Ming, these cups falling, may not break!" — they threw the cups in the air which, falling down, indeed did not break. All pricked themselves in the fingers and, having mixed their blood with wine, all drank of it and swore an oath, that they would be like brethern, and go over the world to raise troops, buy horses, and convoke all the braves of the empire.
This happened on the 21st day of the third month of the year Kah-yin (甲寅) (1734) on the hour Sze (巳時).
Suddenly there came a boy scarcely thirteen years of age: his face was like a jade-stone of a cap, and his lips were like red pearls. His contenance and attitude were very uncommon, and his face was naturally fine and beautiful. He was, besides, of high stature and was, indeed, very nobly formed, being quite different from other people.
He wished to enlist in the army of the monks. All said, however: "You are still very young; what are your abilities, that you dare to enlist yourself?"
The boy answered: "I am no one else than the great-grandson of the Empreror Tsung-ching-wang (崇禎王) (A.D. 1628-1644) of the great dynasty of Ming; the grandson of the prince imperial, born by the concubine Li-shin (李神), from the hareem of Tsung-ching-wang. My name is Chu (朱), my surname, Hung-chuh (洪祝).
I remember that my ancestor, the great emperor Hung-wu (洪武) (the founder of the Ming Dynasty. A.D. 1368-1396), was lord over the great empire and the glorious possessions of China. Now the country is usurped by those dogs of barbarians; and I am the only one remaining. If I do not get my empire back again, how can I show my face before my ancestors in the next world?"
(page 16)
Having said this, he wept.
Again, said he: "I then heard that you had risen to avenge yourselves and, therefore, I came on purpose to join you. I fervently hope that you, my brethern, will help the force of my single arm.
When I have regained my empire and have settled the foundations of the house of Ming, in order to revere the temple of my ancestors, I shall requite the monks of the Shao-lin convent.
I shall build anew the convent and restore the statue of the Budha, as a thanksoffering for the divine help. I then shall enjoy glory and fame with all the patriotic brethern, and we shall obtain perfection. Our name will be known all over the world and be propagated for myriads of ages. Is this not excellent?"
Having said this, his breats was soaked with tears, and he lamented and moaned in such a way, that all were moved by his grief.
They then asked him to give some proof of his origin. The prince produced a precious purse and a perfume-bag of imperial make (御制寶袋香囊), in order to prove his assretion. All were moved to tears in seeing this: they lifted him upon a high seat, and kneeled down before him on the ground; but the prince raised the brethern from the ground and said: "You don't have to show me so much honour. How should I dare to accept it?"
They all exclaimed: "Heaven has sent the prince imperial, that his name may be renowned!
This is according to the will of God! Let us obey Heaven, and act righteously, and go to all the regions of the world!"
They immediately made him their leader and, having engaged some troops and brought horses and victuals, they looked about for a good opportunity to begin the great affair.
One day they came to the town Shi-ching (石成), in the prefecture of Hwui-chao (惠州府), in the province of Canton, where they saw in the white-heronwood (白鶴林), in the camp of universal peace (太平寨), a new built convent.
In this convent lived an abbot, called Wan-yun-lung (萬雲龍), who passed his life in worshipping Budha. Hearing the noise of men and horses, he came out of his convent, and made signs with his hand.
Suddenly all these men approached him. Wan-yun-lung said to them: "Gentlemen! whither do you go with all these troops? Be pleased to enter my convent and rest awhile."
All the brethern then entered the convent, and whilst they were partaking of some tea, Wan-yun-lung asked them the circumstnaces of the destruction of the Shao-lin convent. They having detailed everything to him, he exclaimed with a loud voice: "O finish, finish!"
The brethern hearing Wan-yun-lung pronounce these compassionate words, and seeing, that he was (page 17) twelve feet tall and eight feet in circumference, with a head as big as a bushel, red hairs, and arms like branches of trees, and possessing the strength of a myriad of men, they immediately acknowledged him as their elder brother. (President, grand-master national).
This happened on the 25th day of the 7th month of the year Kah-yin (甲寅 Aug. 23, 1734), of the reign of Yung-ching, during th hour of Chao (丑時 1 A.M. till 3 P.M.).
Having mixed their blood with wine, they swore that they would restore the dynasty of the Ming, after having destroyed that of the Tsing: that they would go to Chang-ngan (長安 = Peking) and kill the benighted prince (昏君).
Wan-yun-lung was made chief, and Chin-kin-nan master, of the league; whilst the bravest of all a certain Hwang-ching-yin (黃成恩), was made leader of the vanguard, and his name was changed into Thian-yu-hung (天祐洪).
They all adopted the name Hung (洪), and took the word "Patriotism" (義) as their watchword.
On the 20th day of the 8th month, (Sept 17.) Wan-yun-lung brought his troops in the field against the Tartar army, and the battle lasted till the 9th day of the 9th month (Oct. 5.): all at once the hand of Wan-yun-lung lowered, he left off fighting and fell dead on a sharp paving stone.
A private brought the news to the five brethern who were looking on from the ramparts; they marched immediately to the rescue and beat the government troops, leaving countless numbers killed in the field which was covered with corpses, whilst the blood flowed like a river — the victorious brethern then took the head and corpse of Wan-yun-lung along and went North-east-wards.
Just at this moment a five-coloured floating-cloud appeared in the N.E. The five monks saw by it that, though Wan-yun-lung had perished, Heaven yet showed variegated clouds in order to appoint him as grandmaster.
They buried him on the leftside behind the "Five-phoenix-hill (五鳳山)," near the lake Chu (朱湖, According to another version, the name of this lake is Fan-tui-wu(糞堆湖) The dunghill-lake.) at Pah-koh-tun (八角墩); the grave is 30 feet high and 218 feet 3 inches long, and it is called the "Octagonal camp (八角營)." It lies at the southeast and fronts the Northwest, and its geometric situation is Yin-shin-fan-kin (寅申分金).
There is an obelisk on the grave of a triangular form, nine feet high and three feet six inches (page 18) broad. It is named the "Ten-millenial stone (萬歲碑)." — On the front side are written sixteen characters, to each of which three drops of water ＊ have been added — together 48 drops of water, and before the grave stands a pagoda with nine stories.
____________________________
＊氵If we take away the "Three drops of water" on the left, the sixteen characters are:
受職少林寺開山齊(In another copy we find the ordinal 第)壹也達宗公和尚處
“Received an office Shaolin convent buried the first is Tah-tsung-kung Priest's place”
Place where Tah-stung-kung, the first priest of the Shao-lin-convent who had got a title, id buried.
The form of the obelisk is that of the imperial gravestones, representing the gnomon (圭) encircled by the imperial dragon (龍), or the union of the Yin and Yang, the male and the female dualism in nature. In the triangle at the top is the pearl (珠) which the dragon holds in his mouth; the other ornaments are without any meaning, and only added for embellishment. _______________________
The confederates now dispersed themselves over all the provinces of China, in order to gather troops and money.
the five monks of the Shao-lin convent were made heads of the five principle lodges, and the five horse dealers, of the 5 minor lodges. Thsai-teh-chung went to the province of Fuk-kien where he erected the first lodge (長房), which he named: "The blue-lotus Hall (青蓮堂)."
the Horsedealer Lin-yung-chao went to the province of Kan-su and grounded the lodge "Phoenix-district (鳳皇郡)."
Fang-tai-hung went to the province of Canton where he erected the second lodge (貳房), which he named the "Hall of obedience to Hung (洪順堂)." The Horsedealer Li-sih-chi went to the province of Kwang-si, and grounded the lodge "Golden-orchid-district (金蘭郡)."
Ma-chao-hing went to the province of Yun-nan where he erected the third lodge (參房), which was named "The Hall of our queen (家后堂)." The horse dealer Wu-thian-ching went to the province of Szechuan where he grounded the lodge "Established-law-district (建章郡).
Hu-teh-ti went to the province of Hu-nan where he erected the fourth lodge (肆房), which he named "Blended-with-Heaven Hall" (參天堂). The Horse dealer Yao-pieh-tah went to the province (page 19) of Hu-peh, where he grounded the lodge "Happy-border district(福浦郡)."
Li-sih-khai went to the province of Che-kiang where he erected the fifth lodge (伍房), which he named "expensive conversion hall (宏化堂)." The horsedealer Hung-thai-sui went to the province of Kiang-si in the "White-dog-grotto(白狗洞)" where he grounded the lodge "Dike-west-district(隴西郡)." ----------------------------
Additions And Exegetical Notes (Schegel, p. 235)
P. 12, 1.8. — The episode of the two boatmen Sieh and Wu is not mentioned in our copies, but we have taken it from the History given by Dr. Hoffmann: as we have mentioned already above, he had not got the Chinese original, and could, therefore, not give the Chinese characters for those two names. We have intercalated, however, the episode, because there is, perhaps, a connection between those two boatmen, and between the skipper and his wife, mentioned in the Catechism on page 70 & 71, Q 80-86.
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(pages 22 and 23)
Schlegel's Genealogical Table (1856c) (I have provided the Mandarin in parentheses)
The First Great Founders 太始祖
Chu-hung-ying 朱洪英 (Zhu Hongying)
Hung-khi-shing 洪啟盛 (Hong Qisheng)
The Great Founders 太祖
Master Kin-nan 陳近南 (Chen Jinnan)
The vanguard Thian-yu-hung 天祐洪 (Tian Youhong)
Wan-yun-lung 萬雲龍 (Wan Yunlong) maintains the right, and extirpates the traitors
Foundresses 母祖
Lady Pi 庇氏 (Bi Shi)
Lady Kin 金氏 (Jin Shi) (According to Schlegel's note, she is the wife of Hung-khi-shing)
Lady Choh 倬氏 (Zhuo Shi) (According to Schlegel's note, she is the wife of Chu-hung-ying)
The Five Founders 五祖
Hu teh ti 胡德帝 (Hu Dedi)
Fang-ta-hung 方大洪 (Fang Dahong)
Thsai-teh-chung 蔡德忠 (Cai Dezhong)
Ma-chao-hing 馬超興 (Ma Chaoxing)
Li-sih-khai 李色開 (Li Sekai)
The Five Tiger-Generals 五將虎
Li-sih-chi 李色智(Li Sezhi)
Hung-thai-sui 洪太歲 (Hong Taisui)
Wu-thian-ching 吳天成 (Wu Tiancheng)
Yao-pieh tah姚必達 (Yao Bida)
Lin-yung-chao 林永超 (Lin Yongchao)
The Four Great Faithful Excellent Ones 四大忠賢
Ching-thian 鄭田 (Zheng Tian)
Han-fuh 韓福 (Han Fu)
Han-phang 韓朋 (Han Peng)
Chang-kwoh 昌國 (Chang Guo)
Chu Hung-ying note - 朱 his postumous name is Hung-ying (洪英); his wife is called Choh (倬) They are buried at Sn-ho-khao (三合口) in the district of Thsiao (譙) in the state of Phei (沛), in the province of Kiang-nan. (江南) He was the great founder. (太祖)
Hung Khi-shing note - 洪 his posthumous name is Khi-shing (啟勝) His wife was called Kin (金) They are buried at the foot of the mountain Ting (丁), in the district Tun-hwang. (墩煌) He is called great ancestor. (太宗)
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(pages 128-135)
Formulary of Prayer to the Gods
Solemnly we now burn incense and make this prayer to Pwan-ku, who first sundered Heaven and Earth. revering the Heavenly doctrine of being united in One, we, fervently, wish to overturn Tsing and restore Ming, in order to obey the will of Heaven (desiring that Heaven and Earth) shall roll on together.
This night I have come with these brethern before X, the incense-master of the lodge X, at the place X. All the brethern who have been brought here to night, are all iron-galled and cooper-livered.
we have come together to pledge fraternity before Heaven and Earth: we'll swear to be all of one heart and mind, and we'll mix our blood to confirm this oath.
We pray and beseech the Gods of Heaven and earth; Liu-pi, Kwan-yü and Chang-fi who pledged fraternity in a peach garden.
with one heart and mind we will obey Heaven, and act righteously; and we will overturn Tsing and restore Ming. Our faithful hearts will not alter, and we will never change.
Unanimously, and with united forces, we will search together for the true lord. We will reconquer the empire, and restore the true throne, that the heirdom of the great dynasty of Ming may flourish again.
we now burn incense here and make this prayer: we pray that it may reach the Supreme Ruler of ther August Heaven; the first heavenly venerable One; the three lights – sun, moon (and stars); the five planets (Mars, Venus, Jupiter, Mercury and Saturn) and seven rulers (Sun, moon and the five planets); the divine prince Wu-tao (Name of a constellation); that it may reach the Heavenly Ruler who bestows happiness, and the supreme Lao-kiun.
We pray, also, to the Budha of the western Heaven; to the perfect Budhas Shih-kia and Ju-lai; to Amida Budha; to the most merciful and most gracious goddess Kwan-shi-yin; to the four supreme Heavenly kings, and to the diamond-accomplished Budhs; to the eighteen Lo-hans; to the venerable first sage Tah-mo. We pray, also, to the Supreme Ruler of the dark Heaven of the North-pole; to the master Kwei-kuh of the cavern Kwei-kuh in the mountain Tun-mung; to the imperial-bestowed faithful and loyal holy prince Kwan; to the princess Kwan-phing; and to the general Chau-chwang; to Him who entered nigban by grace of the Gemmeous (Emperor); to Wu-lao-khang-kung; to the holy lord, – leader; to Him upon whom is bestowed, by imperial preferment, the name of the five-fold effulgent Supreme Ruler Wa-kwang; to the Supreme princess, empire-protecting and people-assisting Queen of Heaven, the golden-flowery, blessing-bestowing lady; to the clear-percepting ear, the thousand-mile-seeing-eye, and to Chao-hian-than; to the mandarin Wang-ling, and to all the generals.
We pray, especially, to the left thian-fung and the right thian-fung; to the thirty six heavenly generals who guard the gates of Heaven; to the seventy two diamond stars of the Earth; to the August Heaven and the Queen of Earth; to the Lord of the winds, the ruler of the rain, the God of thunder, the Mother of lightning, earthly snow-spirit (note - The number 6 is a female – of Earthly number), and the Ruler of the abundantly-descending clouds, to Luh-kah and Luh-ting; to all the Angles and Star-princes; to the Messengers of the ruling days (note - Days when certain officers serve in rotation); to the Judges charged with the affairs; to the eight Genii, the chiefs of the Taoists; to the Sprites of all the caverns; to the Gods and Budhas who swerve through the void; to the Spirits of the rivers and mountains, of land and the grains, of the earth and the ground.
We pray all these Gods to descend on this altar.
As we are assembled this night to pledge, by an oath, fraternity with all the brethern, so help us that we all may be enlightened, so that we may get the desire to obey Heaven and act righteously.
We pray again, the golden Budha, and the porcelain Budha in feminine shape from the camp shih-khi, in the village Shui-khi, in the district Thai-ping, of the prefecture Thai-phing, in the province of Kan-su; deities of our native place and the God of wealth of our own native place
We pray, also, the founder Chu-hung-ying and the foundress Lady Choh; the ancestors Hung-khi-shing and Lady Kin; hereditary prince Chu-hung-ying; the president Wan-yun-lung; the master Chin-king-nan; the five founders Thsai-teh-chung, Fang-ta-hung, Ma-chao-hing, Hu-teh-ti, and Li-si-khai; the five valiant generals Lin-yung-chao, Li-sih-chi, Wu-thian-ching, Yao-pieh-tah ang Hung-thai-sui; the four great excellent-ones; all which generals were at the foot of the mountain Ting, in the chain Kwan-yin, in the district shih-ching, of the prefecture Hwui-chao, in the province of Kwang-tung; as, also the dragon-gods of the earth, the water, and the the land at the head of the bridge; the Budha Kia-lan; and the dead and deceased brethern, to come down before this altar to assist us, that we may all be enlightened.
All brethern who are brought hither are faithful and loyal: they are all iron-galled and copper-livered.
From the unexhaustible metamorphoses are born millions of men, who are all one heart and of one mind.
All the benevolent in the two capitals and thirteen provinces have now come together to beseech Father Heaven and Mother earth; the three lights: sun, moon (and stars); all the Gods, Saints, Genii and Budha, and all the star princes, to help them all be enlightened. This night we pledge ourselves, and vow this promise before heaven, that the brethern in the whole universe shall be as from one womb; as if born from one father, as if nourished by one mother; and as if they were of one stock and origin; that we'll obey Heaven and act righteously; that our faithful hearts shall not alter and shall never change. If August Heaven assists us to restore the dynasty of Ming,– then happiness will have a place to return.
This prayer being said, all the brethern rise from their knees and make eight salutations for Heaven, Earth, sun , moon, the five founders, Wan-yun-lung, the brethern and the renowned amongst their companions. The salutation is done in the common Chinese way, by kneeling down and throwing the body on the ground. During this ceremony this verse is recited:
We firstly worship Heaven as our father;
We secondly worship the Earth as our mother;
We thirdly worship the Sun as our brother;
We fourthly worship the Moon as our sister-in-law;
We fifthly worship the five Saints; (note - founders)
We sixthly worship Wan-yun-lung;
We seventhly worship all the brothers;
We eighthly worship the ten-millennial fragrance.
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