"Secret Societies in China (ca. 1854), by a Scottish missionary A. Wylie, is a rambling, unfocused account that reiterates much of what had already been said by Milne and Gützlaff." (Murray 95)
"It's cheif value lies in its lengthy description and reproductions of three society seals from the 1840's and 1850's. Wylie was also the first to point out that in writing code words by affixing the radicals for "rain," "water," or "tiger" to other words, Tiandihui mmembers were following a practice long employed by Daoists, though he speculates that this may not have been a case of borrowing but a custom that had originated among the society members themselves." (Murray 95)
"From Wylie we have yet another version of the Xi Lu Legend; it is some what akin to the Preface" (Murray 95)
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page 124
Five Lodges
Grand Lodge (Chief Lodge) at Fuh-kien, black flag - Yaou Pi-ching
長房在福建烏旂(旗)
姚必達
Aecond at Kwan-tung, red flag - Hung Tai-suy
二房在廣東紅旂
洪太歲
Third at Yun-nan, carnation flag - Woo T'ien-ching
三房在雲南赤旂
吳天成
Fourth at Hu-kwang, white flag - Lin Yung-chaou
四房在湖廣白旂
林永超
Fifth at Che-kiang, green flag- Li Seh-ti
五房在浙江綠旂
李色第
pages 124,125
Show-lin monastery on the Kiulien hills in the department of Fuh-chow in Fuh-kien, the original residence of the priests who gave rise to the association. (note page 125)
After the Show-lin priests left Chang-sha, they fled for retreat to the Ling-wong temple, and while living there, they were visited by the five horse dealers named respectively, Woo, Hung, Li, Taou, and Lin, who entered into a mutual oath witht the five priests, to hold each other in life or death. It is said in the Chinese Repository, vol 18, p.291, that these five horse-dealers were made heads of the five junior lodges in Sze-chuen, Kwei-chow, Kiang-nan, Yun-nan and Ho-nan. There is sufficient coincidence in these five names with the five heads of lodges on the seal, the only difference being Taou in this, instead of Yaou on the other. But only one of the five lodges corresponds, viz,. Yun-nan, while the other four lodges, on the seal are mentioned as among the five senior lodges, presided over by the five Shao-lin priests. Possibly these may be liable to variation according to time and circumstances. (note page 125)
"The winding entrance to Chàng-shà," – The priests of the Show-lin monastery in Fuh-kien being persecuted by the rulers of the province, determined to oppose them; thereupon they killed one Kien Tsin. Instantly the flames burst on every side of the monastery late in the night, while the priests were asleep, and when no helping hand could reach them, by which most
of the brethren perished, only eighteen men being scarcely saved. These taking the seal and sword, repaired to a back pavilion, and knelt before the altar of Buddha, begging him to rescue them. He straightaway ordered Chu-kai to descend and transform himself into two roads, whereby he could save these men. They thus went out of the monastery, and saw one Ma Urh-fuh standing amongst the troops and said, "This is the man who served as guide to the troops to come and set fire to our monastery. He has this day revenged his hatred by acting as guide." They then struck him dead, on which the troops became furious; but the priests being few, they were no match, though they fought till dawn; they however escaped to Chang-sha mart in Hu-kwang, where thirteen of them afterwards died by reason of hunger and hardships of the season. – Chinese Repository, vol 18, p.289 (note pages 125, 126)
Page 126
Black Dragon ford
city of Yang 陽城
Chapel of felicitous virtue
Hung fraternity
Page 131
八仙 Pa sien Eight immortals
Chung-le
Tih Le-kwae
Tung-pin
Tsae-ho
Chang-koo
Seang-tsze
Duke Tsaou Kwo-kew
Sien-koo
Page 136
city of Muh-yang
notes to pages 136
高溪寺 Kaou-ke monastery, where the five priests sought lodging after leaving Chang-sha Chinese Repository, vol 2, p.289
白鶴洞 White stork cave, There was one Chin Kinnan of the White stork cave who used to go up and down through the country pretending to speak upon the seasons, but really in search of honest men. Chinese Repository, vol 2, p.290
Page 137
Ching Ke-yew, guard of the first pass
Mei Too-lung, guard of the second pass
Page 138
Kai-yin year (1674), 7th month, 25th day, at the hour of chow (1a.m. to 3 a.m.)
On each of the four gateways, is the name of a "great general;" that on the west in Han Fuh; on the north Li Changteen, in the east Han Ming, and on the south Ching Teen.
Page 139
The first ancestor Hung Koo-shing
The first female ancestor the lady Le,
The ancestor of the second generation Chu Hung-ying
The second generation female ancestor, the lady Kin,
The little Lord Chu Hung-chuh (note - Grandson of the Ming emperor and his empress Le – Chinese Repository, vol 18, p.290)
Page 140
Kwan-ti (note - A famous deified warrior of the 3rd century)
spirits of the 108 teachers.
Shaou-lin Monastery
Hoo Tih-le
Fang T'ai-hung
Tsai Tih-chung
Ma Ke-hing
Li Sih-kai
(note - The five surviving priests of the Shaou-lin Monastery)
The military Leader Chin Kin-nan (note – While the five priests were at the Red flower Pavilion, Chin Kin-nan came there, and informed them that he had been an officer in the Board of War and a member of the Han-lin, but having been driven from his post by the machinations of his enemies, he had retired to White stork hill, but now came to join their company to avenge his wrongs – Chinese Repository, vol 18, p.299)
The royal teacher Wan Yun (note – While the five priests and their comopany were proceeding to Che-kiang, they passed a monastery, from whence a priest named Wan Yun-lung came out to enquire what priests they were who carried banners, and asked them to enter his dwelling. This man had formerly unluckily killed a man, and fled to a monastery; he was ten cubits high, his head as large as a peck measure, his hair red, and his arms like two beams. They told him, "The officers of this dynasty are unreasonable, and we are going to revenge the burning of the Shau-lin monastery and murder of our brethren." He was filled with anger at their recital and they to induce him to join them, saluted him as their ta ko, or great elder brother, and make him generalissimo, whereupon he took the oath. The troop had several skirmishes at the five Phœnix hill, in which this Yun-lung lost his life, on the 9th month, by falling upon a rocky ledge; on this Kin-nan said "It was not the will of heaven that he died, his number was not yet fulfilled." – Chinese Repository, vol 18, p.290)
The head lance Tien Yew-hung (Note – When the five priests had incorporated themselves into a society with Kin-nan for their general, a man named Hwang Ching-ngan joined himself to them, whom Kin-nan, seeing his bravery, appointed Head Lance of the Van. The brotherhood took the surname Hung at this time, and patriotism for their watchword; Wang also changed his name to Tien Yu-hung,– Chinese Repository, vol 18, p.290)
Page 141
Tah-mo (note – One day, a red vapour appeared in the sky, and the sage Tahmo stood on the top of a cloud, holding a pair of ashy sandals; Hwang went up and besought him for aid; he enquired into all the particulars of his history, and took his loyal spirit, and carefully put it into a gourd jar. Chinese repository vol. 18, p 263
Tahmo is the Chinese form of Bodhidharma, the 28th Buddhist patriarch, successor of Shakia, who was raised to the dignity A.D. 457. Originally the son of an Indian prince, he embarked for China, and took up his residence in Honan, where he died in 495, leaving the secrets of Buddhist theology to a Chinese, who was appointed his successor. The similarity in the name has given rise to some singular istakes with regard to this Tah-mo. It was a favourite opinion with many of the Roman Catholic missionaries that this was no other than the apostle Thomas who has coe to introduce Christianity into China; while Father Georgi supposes him to have been a certain Thomas, a disciple of the famous schismatic Manes. We are indebted to Remusat for having cleared up the mystery that hung over the memory of this ancient sage. See Melanges Aiatiques. vol. 1 p. 125)
Temple of Ling-wang (note – When the five priests had tarried a fortnight at the Kaou-ke temple, they heard the troops had learned their retreat, and fled to the Ling-wang temple.
great god Hwa-kwang (note – A Buddhist deity belonging to the bygone kalpas)
141- Foundation account
(141) Following the account already referred to in the Chinese Repository, we find the Society originated with the priests of the Shaou-lin monastery on Kew-leen hill in the department of Fuh-chow, in Fuh-kien. [On the right side of the plate is a hill with the name "Kew-leen hill,"] Being persecuted by the ruling powers, theyb resisted; in consequence of which their monastery was set fire to at night, when out of one hundred and twenty eight, all perished but eighteen men. These found their was to Chang-sha in Hu-kwang, where thirteen of their number died of starvation. The remaining five, Tsae, Fang, Ma, Hoo, and Le, were saved in a vessel by two men named Seay and Woo, [At (142) the bottom of the plate is a shrine, denominated the "Temple of patriotic combination." On the tablet are inscribed the two names "Seay Pang-hing," and Woo Ting-kwei."] After a while the priests took leave of their hosts Seay and Woo, and went to Kaou-ke temple to seek a lodging, where they were received, and told all their wrongs to Hwang andd his wife Chung living there. [ Above the centre gifgure on the plate, as a tablet with the inscription, "The earth is rent; from the (高 kaou) lofty peak, flow the (溪 ke) parting streams, at the hill which has stood from remote antiquity." Down the left side is, "At the door is held the court; the united waters of the three trivers, for ten thousand years have flowed to the ocean."] After a fortnight, hearing that the troops had learned their retreat, they fled to the Ling-wang temple. A troop of horses pursued them, but they escaped to a hill where they met a family of their former friend Keun-tah, and saw a peach-wood sword coming out of the ground, on the hilt of which was engraved the sentence 'Overhtrow the Tsing, restore the Ming.' The two women took this sword, went out against the soldiers and compelled them to retreat. [At the top of the plate, is a sword with the name Peach Plum sword."] The next day the priests returned to the Ling-wang monastery. Being pursued again by the soldiers, they fled to the Lung-hoo hill. [Near the Kew-lien hill on the plate, is another marked Lung-hoo hill."] Soon after this, Chin Kin-nan came to the priests told them that he had been an officer in the Board of War, but having been driven from his post by the machinations of his enemies, he had retired to White stork hill, but now came to join their company to avenge his wrongs. They were much pleased and replied "Happy are we in getting your aid; now we shall succeed." They accordingly divined a lucky time, viz., 25th day of the 7th month, when they drank their blood and took the oath of brotherhood. [On the right of the plate is an irregularly shaped figure, down the centre of which is the inscription. "The whole family bound together in harmonious union." A line on the right has the four cyclical characters Yih, Sin, Maou, Ywew; Yih-maou answering to the year 1765 and the Sin-yew being the fifty eighth day of the cycle; so that this, with the line on the left side, gives, – "In the year 1765, on the fifty eighth day of the cycle, the five grand lodges were opened."] Having organized the association, they made Chu Hung-chuh their head, Chin
kin-nan their general, and Hwang Ching-gnan, Head Lance. They then raised troops and went to Che-kiang, being joined on the way by Wan Yun-lung, who lost his life during a skirmish. His ashes were buried near (143) ting hill.
page 143
The deposed Li and Chu Ming
page 144
peh-lien keaou
清茶門教 Tsing cha mun keaou
Pure tea sect
the leader Wang Yung-tai was arrested in 1816, sentenced to be cut in small pieces, and his head publicly exposed on a pole.
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