Chinese Life in the Tibetan Foothills/Book 3/Gelaohui and Han Liu
The Ko-lao-hui and the Han Liu. With the advent of Lo Wên-chung and the suppression of Lan Ta-shun's revolt about 1855, a new secret society organization seems to have been introduced into the province in the shape of the Ko-lao-hui. Some Chinese state that it was introduced by the government as a check to the Han Liu. It is more generally held, however, that Lo's Hunan braves brought it with them. Many of these soldiers settled in Ssŭch‘uan and their brotherhood gradually amalgamated with that of the Han Liu. It would seem as if there was also a union with some piratical elements. The term chiang-hu, so often used, means "rivers and lakes" and is supposed to mean "rovers of the waters." The terms to-pa-tzŭ (拕把子) "helmsman"; ma-t‘ou (碼頭), "anchorage"; hai (海) "sea"; shui (水), "water"; all seem to point to a piratical origin, but are in constant use in the fraternity.
The Ko-lao-hui was originally divided into eight lodges, each known by a distinctive character, as follows: (1) jên (仁), "benevolence"; (2) i (義), "rectitude"; (3) li (禮), "propriety"; (4) chih (智), "wisdom"; (5) hsin (信), "sincerity"; (6) san-yüan (三元), "the Taoist trinity"; (7) ssŭ-hsi (四喜) "four joys"; (8) wu-fu (五福), "five happinesses."
All recognize the Benevolent Lodge as being not only the senior, but also the aristocratic part of the brotherhood. Its members are called (清水胞哥) "clear-water womb-brothers"; their conduct is more enlightened and their customs more rigid than in the other lodges. This Benevolent Lodge is now amalgamated with the Western Lodge of ancient Han Liu, and I believe their character-marks are interchangeable.
In the second, or Rectitude Lodge, are massed the turbid-water (渾水) womb-brothers, probably the real Han Liu members; all the lawless elements in the district adjoining Chêngtu are mustered under this Rectitude mark.
In these districts, strange to say, a few belong to the Benevolent Lodge, the majority to the Rectitude Lodge, and the other lodges are mere empty names. In districts on the Yangtze, however, it is not so; there, some of the other lodges are fully occupied and organized; the Ko-lao-hui element seems the stronger there, while in the Chengtu districts the Han Liu element predominates.
Those in the Rectitude Lodge call the brethren of the Benevolent Lodge by the term "uncle." It is sometimes easy to mistake the sworn adoptive relationships for those of blood.
Each lodge has twelve grades of membership, pai (排) or tai (代).
The first consists of the presiding elder (坐堂大爺), tso t‘ang ta yeh, and the vice president, t‘i tiao (提調) ta yeh. The former position is a very important one, since all believe that the success of their meetings rests on the virtues of their president.
The second grade is called Wu shêng (武聖). Few dare assume the responsibilities of this grade, for their lot in life will then be poor and mouldy and their luck mean and miserable. Some Buddhist or Taoist priests are generally found to shoulder the responsibilities.
The third grade is known as Hsüan Hou (桓侯) san yeh, Hsüan Hou being Chang Fei (張飛), of the "Peach Orchard" trio.
The fourth grade stands with no representative, in fact no one would be allowed to take a position under the grade even if willing. The cause is superstition; ssŭ (四), "four," is akin in sound to shih (事), "trouble," and is the same except in tone as ssŭ (死), "death."
The fifth grade is called Kuan shih (管事) wu yeh. This is a very important position, occupied by two men at each "anchorage," known as the red flag and the black flag managers (紅旗), and (黑旗), Hung ch‘i and hei ch‘i Kuan shih. Most power is in the hands of the former, while most of the drudgery falls to the latter, who is generally a man of inferior ability or one who has been degraded to that position for some misdemeanour. Sometimes, however, a rich man with plenty of money to lose and no brains for managing business may be made black flag leader. From the sixth grade downwards the grades are simply known by numbers. But number seven is another grade without a representative, its positions being mere empty names. This is owing to the character for "seven" being akin in sound to the character "to slice."
The eighth grade is called lao pa (老八), or jao pa (幺八), and the last grade is called lao jao or hsiao lao jao.
Any one may buy his way to the top of the Society, i pu têng t‘ien (一步登天) , "rising to heaven at one step." Such a one enters the Benevolent Lodge as a senior brother, and is called hsien p‘ai (閒排) ta yeh or "leisure-grade brother." Another term for such is mao ting (帽頂), or "cap top."
The entrance fee for one and all is 1,280 cash. A candidate, hsin fu (新福), must find some one to introduce him and also a guarantor for his good faith. All recruits first enter the grade lao jao, but those with ability soon get promoted. On entrance the introducer and guarantor must have presents, and all along the line superiors must be honoured and humoured with gifts. The rank and file of the Rectitude Lodge on meeting the elders of the Benevolent Lodge have to show respect by a three-fold kotow. This is called "one shot with three reports" (一炮三響), i p‘ao san hsiang. If the knocks of the head on the ground are not distinctly heard it is considered a lack of reverence.
Meetings are generally held in out-of-the-way villages or in some large secluded temple. They are called k‘ai t‘ang (開堂), "to open the hall"; shao hui (燒會), "meeting to burn (incense?)"; tso fang shou (做方手), which probably means the "crossing of the hands to the four points of the compass"; tso hsien shih (做賢事), "practising the acts of the worthies."
These gatherings are generally held at the time of some festival such as the Single Sword Festival (單刀會), the 13th of the 5th moon; the Ch‘ing Ming (清明) Festival, about April 5; the Yü Lan (盂蘭), Festival in the 7th moon; and at the New Year. In this way Society business may be done in better security and the officials are deceived. Expenses are met by contributions and entrance fees from novices, by fines for misdemeanours, etc. An elder brother of the Benevolent Lodge is generally invited to preside or "sit on the dragon's head" (坐龍頭), tso lung t‘ou. He is treated with great respect and formality.
On a dais in the centre of the meeting place is a tablet to Kuan Yü, which is worshipped by all. Before the tablet swords are hung from the roof, and it is supposed that the fear of a sword falling on them will prevent people from worshipping with wrong motives.
Younger members are detached to guard the entrances; they scrutinize every comer so as to guard against attack or surprise by the officials.
The red and the black flag leaders make orations, which are mere gibberish to the uninitiated; the list of members' names is presented on the dais and worshipped; the president reads aloud the rules of the Society; the novices are introduced by their guarantors to the Kuan shih of the 5th grade and he announces their nomination and reception into the lodge.
The following oath is then read: 我們今夜完結拜一不當頭子二不當眼睛如有當頭子當眼睛照香而死照雞而亡. The meaning is roughly this: "We are met here in conclave to-night; if there should be any false ones come to spy may they die as this incense and perish as this fowl." The incense is then ignited and chopped in two; the chicken's head is chopped off, the blood drained into a bowl of wine, and all the company drink it.
The new members must then worship the tablet beneath the suspended blades, repeat the above oath and drink of the wine. Matters of discipline are attended to; some members are degraded and some expelled. Where time for repentance is allowed, the offender has to kneel before the tablet and apply a dagger to his thigh till the blood flows freely. This is called p‘u chiao-tao (撲尖刀), "falling on the knife." The culprit may choose another way of showing penitence by putting nails on the ground, points upward, and rolling on them naked till his body is bloody. This is called Kun ting pan, (滾釘板), "rolling on the nailed board."
The wretch to whom the tribunal refuses space for repentance is at once led out to some grove or other secluded spot and despatched with the sword; the body is thrown into the river or left to be devoured by dogs.
Those who have done meritorious service to the whole Society or for the senior brethren are raised in rank and honoured by the assembly.
The president then announces that the particular meeting will be known as such and such a hill or water or hall; this enables new members to refer to their initiation without divulging the place of meeting. The novices who first enter the Society and have their positions defined later are said "to first ascend the hill and then plant the willow." The reverse is said of those who before entering state what position they will hold; and it is these who provide the midnight feast for the assembly.
A member absenting himself from the meetings is punished by being reduced in rank for the second offence, and excluded from the Society for the third. This means he will no longer have the Society's protection; and though while law and order are maintained he may be safe, when there are disturbances he will most likely pay for broken vows with his life.
Each district has an "anchorage" (碼頭), ma t‘ou, also known as kung-k‘ou or t‘ang-k‘ou since the use of kung-t‘ang (公帑) has been forbidden by law. Each anchorage has a resident elder living in the hall. These halls are often in the houses of the elder brother himself. He keeps a register of affiliated halls and of his own sworn brethren; he entertains guests from a distance and advises or helps brethren who appeal to him for protection or money. Members from other districts should notify their arrival; otherwise if they get into any trouble they will get no help till they have owned their fault. The elder brother of a hall has tremendous power; his orders (上覆), shang-fu, ought to be obeyed without questioning by every loyal Han Liu.
Certain classes, such as barbers, chairbearers, etc., are not allowed to enter the Society. Persons who try to pass themselves off as chiang-hu or pretend to higher rank than they really hold are punished by a special tribunal.
The book of rules of the Society is called hai-ti-shu, "book of the sea-bottom"; its chief tenets are filial piety, rectitude, benevolence and reverence.
The use of passwords is common. Without knowing the password an entrance might possibly be got into a secret meeting; but I am told it would be practically impossible for the offender to get out alive.
Within the Rectitude Lodge there are cliques whose influence is wholly evil; these are called hui-fei, "Society rascals."
Women play a large part in the Society; leading women being called nü-kuang-kun (女光棍) or "female polished sticks." Youths have a juvenile society organized on the model of the adult Society and known as the pang (棒) pang hui or Cudgel Society. They exchange cards, make vows, conduct fights and organize petty persecutions of those whom they dislike.
Each anchorage has a ying-p‘in-hui (迎賓) with a fund for the entertainment of visitors.
The salutations of the Society are very complex. The general term for them is tiu-ch‘ien-tzŭ (丟簽字), or "casting the tally." Salutations to the chief, second, third, and fifth grades are by placing the hand on the shoulder, elbow, forearm or wrist. Between equals the salutation called "right and left twist (左右歪子), tso-yu-wai-tzŭ, is used. Thus the status of members can be recognized at once without enquiry.
A country robber is known as pang-k‘e, "cudgel guest," and the keeper of a robber's den is called (窩戶) wo-hu. Such a keeper has great influence, and may be the helmsman of an anchorage. He receives a large share of the booty. Stolen goods are hidden for a time, then taken into the capital and pawned for a term of years. Later they are dyed and altered and sold to second-hand dealers. The helmsman is nearly always acquainted with the reasons for murders, arsons and robberies in his locality and with the means used.
I have learned on good authority that many people go from home ostensibly on business, but really for dishonourable purposes, for work they can do at a distance with a good conscience, though they would not degrade themselves by doing it near home. If they should happen to relieve of his goods some notable in the Society, the property will soon be restored if he applies in the proper quarter at once, before it is sold or pawned.
It must not be supposed that only the poor and illiterate compose the Han Liu Sodality: many sons of the country gentry join through love of money and adventure. Thus robberies are not made by the poor and half-starved so much as by the strong and able-bodied who are in comfortable circumstances. In fact, but for the connivance and help of the rich it would be impossible for the rogues to carry on their depredations. People say that when a robber gang is equipped for action and makes its appearance at dead of night it is a terrifying sight. Torches are fixed in their caps or hats, their faces are painted with hideous colors, they are armed with battering rams, swords, clubs, crowbars, and latterly with rifles and Mauser pistols. Their attack is sudden and determined, but at the slightest alarm they retire, carrying with them what silver and valuables they have been able to secure. Prior to the raid some servant has been bribed to reveal where the silver is kept.
If any of the gang should be caught, there is danger that secrets may be let out; but some of the descendants of Lan Ta-shun's bands will defy torture and scorn death. No officials can get their secrets either by torture or cajolery; and no severities used on them seem to have any moral effect on the rest of the gang; indeed it sometimes seems as though the more are killed the more the membership grows.
The chief Han Liu ideal is liberty, which means to them anarchy, selfishness and depravity, and it may be said that the Society is always "agin the government." They are under a kind of military rule, make their own laws and reserve all rights of interpreting and administering them.
There is, however, a growing tendency to social equality and the senior brother does not enjoy the same blind obedience as formerly. Among certain classes his word is no longer law. The tendency is to follow a popular man apart from his social standing; but such a man soon finds himself in a difficult and dangerous position.
In such an organization there must be jealousy and strife. Even in peaceful times deep enmity may exist on personal grounds, between two anchorages in the same street. These factions have been compared to two tigers in the same forest,—fighting must ensue. Suspicion and envy develop into hatred and murder. Officials take advantage and use one faction against another; then secrets are divulged, mutual recriminations follow, and hatred is engendered which may last for generations, one victim after another on both sides being murdered in revenge. A son's duty to avenge a parent's wrong cannot be shirked.
Such conditions produce in members a cruel and relentless disposition, and foster a suspicious and revengeful nature.
As already mentioned, the place held by women in this secret society is not a small one. Many are sworn members, and the mothers and wives are often able assistants of male members. They spy out the land, hide the booty and screen the guilty. It is a rare thing for a woman to be put to death for implication in robbery; and it must be remembered that the mother of adventurous sons will also rear daughters of a similar character, who in turn become the mothers of a new generation of desperate adventurers; and thus a constant succession is assured in spite of official reprisals on the males. Here lies a social problem of immense importance, which might well tax the heart and brain of some great statesman. If brute force could cure the moral and social ills of this people it would by this time have had some effect; but torture and capital punishment have proved futile, and nothing short of a moral and spiritual regeneration will change the Han Liu adventurer into a law-abiding citizen.
This regeneration seems especially necessary for the female population, for the saying, "She who rocks the cradle rules the world" is true in Western China—she who carries the baby rules the land. So long as we have a race of women vicious enough to murder their own offspring in large numbers, to bind their daughters' feet, to abet the men in every crime, so long we shall have a race of brigands and buccaneers to terrify the country at every opportunity.
The hypnotic sects work secretly with the wiliness of serpents till they gain a secure hold; the naturalistic sects are full of bluster and pantomime, yet their propaganda is secret and swift. When either of these elements gains the upper hand the whole district is made to quake. Their methods of blackmail are inimitably ingenious; their revenge on traitors, swift and unswerving. Their cruelties to enemies are indescribable. When their passions are roused their victim will be hacked to pieces, each person cutting off just as much as he desires of the common enemy's flesh. The more daring and cunning he has been the more is his liver and gall wished for, since it is believed that by eating these one's own valour and cunning will be increased.
Before the Revolution of 1911 and the organization of the Railway League, the Society men always had to be reckoned with; but since that date their influence has been supreme, and no one dare give offence to them, however much grieved or injured. If a Society rascal is arrested neighbors dare not refuse to bail him out, and whole families may be ruined for the divulging of a secret. The best policy for all is to humour the members and avoid any action that would rouse their wrath.