Ling Nan Hong Quan

          HISTORY AND DEVELOPMENT

LEGENDS

There possibly has never been a legend so popular and so wonderfully adapted for film over and over more than the legend of the Southern Shaolin Temple, the five elders and Hong Xiguan. This legend or story which was based mostly on a folklore/novel called "Wan Nian Qing" 《万年青》and then with some additions by scriptwriters and filmakers in short is as follows:

In brief, the story tells of a Fukien Shaolin Temple, where the Abbott is called Zhi Shan Chan Shi (Zhi Shan meaning perfect), and he is one of the five elders of the Temple. The five elders were then Zhi Shan Chan Shi (Chee Sin Sim See, 至善禅师), Wu Mei Da Shi (Ng Mui, 五枚大师), Bai Mei Dao Ren (Bak Mei, 白眉道人), Feng Daode (Fung To Dak, 冯道德) and Miao Xian (Miu Hin, 苗显). The Qing government orders the Temple to be destroyed and burned to the ground and many of the survivors escape and form rebellions, some pretended to be opera or street performers travelling on boats between performance destinations. Both Bai Mei and Feng Daode are Taoists in the story, which of course makes it much more entertaining, since there comes a whole plot where Bai Mei betrays the temple and kills Zhi Shan. In this story, there is mention of Hong Xiguan (Hung Heigun) as the disciple of Zhi Shan and being a master of the hard Tiger style.

The story becomes even more intriguing as Fang Shiyu (Fong Saiyuk, 方世玉 - supposedly the son of Miao Xin's daughter) is mixed into the story and Hong Xiguan marries a student of Crane style, which somehow was supposed to be invented by the nun Wu Mei, who also had a student called Yongchun (Wing Chun), then they have a son called Hong Wending who studies both his fathers hard style, mother's soft style and finally defeats Bai Mei (who must have been pretty advanced in age by the time all this happened, but of course he has long white eyebrows and long white hair) and then after all the events and 25 years later is killed by a boy whilst he is in hiding in the Emei mountains. For further wonderful stories like these any of the Shaw Brothers movies like Executioners from Shaolin (cover shown) would be good background on this legend.

The difficulty which makes the films succeed in the first place is that real figures are mixed up with made up ones (the whole Jin Yong Wu Xia series succeeded on that fact of mixing history with Wu Xia fantasy), and the Kung Fu fans have loved such heroics for decades. Interestingly enough through time since many Kung Fu schools have adopted the stories, they have amended to make them more plausible for example some replaced Fukien (Fujian) Shaolin with Henan, others have gone even more outlandish and created whole martial arts systems based on the five elders, whilst even more try and link Red boats of the opera with further martial arts systems. On that note though, please realise that have an inaccurate history does not mean that the Kung Fu or martial art is lacking.


HISTORY OF HONG QUAN

Zhangzhou

Hong Quan Zhangzhou, Fujian

Zhangzhou (please refer to Taizuquan history) and neighbouring areas Long Yan and Yong Ding, is home to many of the Hakka including the unique Tu Lou dwellings. There were may migration paths of the Hakka including the early stage during the Tang and Song periods that passed through jiangxi southwards, whilst in the Ming many had migrated to Fujian and thereafter the Eastern parts of Guangdong (Huizhou, Meixian). Zhangzhou also has a long tradition of martial arts practice, almost every village has their own Tang (Hall) of practice so that there are over 30 societies and numerous schools thereof which practice the martial arts of either Tai Zu Quan, Da Zun Quan, Bai He Quan (White Crane), Wu Shou Quan (5 Animals), Hong Quan, Xiang Gong, Luohan, Hou Quan (Monkey) and Gong Bu. To understand this heavy concentration we must begin at the Tian Di Hui (Heaven and Earth Society), also known as Hong Men. Zhangzhou is also known for it's many Wu Shi Fa (Lion dances, 舞狮法) which again each of the groups have distinct ways of practicing.


Tian Di Hui (Heaven and Earth Society)

One of the secret societies commenced (according to "Plans for reonstruction" by Sun Yat Sen) in the early part of the Qing dynasty during Kangxi's reign (1654-1722), which take "heaven as our father, take earth as our mother, the Heaven and Earth Society (Tian Di Hui, 天地会)", that also became known as Hong Men (Hong Group, 洪门) or Hong Bang (Hong Sect).

The founders originating from Zhangpu County in Zhangzhou prefecture, Fujian province were Wan Ti Xi (a monk), whose pre-ordained name was Wu Dechao (吴德超) and was born in Taizhou, Zhejiang province but moved to Zhangzhou in his youth, was also later referred to as Wan Yunlong (万云龙), and some Ming descendants Li Min, Zhu Dingyuan and Tao Yuan. Chen Jinan (陈近南), whose pre-ordained name was Chen Chen Yonghua (陈永华) was also a Daoist who had practiced in the Bai He Dong (White Crane Cave) within Shen Nong Jia Mountains in Hubei Province. Chen Jinan, also known as the White Crane Daoist became also an important divisional leader.

The key motto of the society was "overthrow the Qing, restore the Ming" and this is since most of its important members were descendants from the previous Ming dynasty (predominantly of Hakka descent), and had moved southwards after being overtaken by the manchurians that formulated the Qing empire. Since the Ming Dynasty Tai Zu, Emperor Zhu Yuanzhang was named "Hong Wu, 洪武", the used of "Hong" was applied to represent the Ming Dynasty. The society thus originally was a patriotic effort to educate the next generations of a dynasty that is Chinese rather than foreign (i.e. Manchurian).

Wan Yunlong (万云龙) Tian Di Hui

The society was also said to have close affiliations to the Daoist (Taoist) belief system, thus inheriting many of the codes and symbolism applied in some forms of Daoist practice. This was highlighted by He Zhenqing in "Essay on the origin of the Tian Di Hui", that the formation of the Brotherhood which applied in the Tian Di Hui or Hong Men was forbidden by the Qing government which led to further secrecy required by the sect. Another aspect of this secrecy was actually the change of names, in the early days the use of surname "Wan" (万) and later the surname "Hong"(洪) would be commonly adopted by its members, in addition to Zhu as in Zhu Yuanzhang. Famed examples include Wan Yunlong, Wan Suihong, Hong Dasui, Monk Hong, Wan Dahong, Zhu Honghao, Zhu Hongying, etc. Some of these figures were real, others were aliases whilst some were simply invented or codes for some alterior meaning. In fact many of its members were supposedly monks or had been in the past which also lead to alot of such practices like Daoist amulets and secret scripts became adopted into the society's practices.

Tian Di Hui have the Ba Bai Ge (8 Bows/respects Song) which suggests that members should bow/respect the eight aspects: Tian (Heaven, 天), Di (Earth, 地), Yang (Sun, 日), Yin (Moon，月), Zhu (Ancestors, 祖), Wan (Wang Yunlong, 万云龙), Chen (Chen Jinnan, 陈近南) and He (Harmony of the Brotherhood， 合). Although an organizational heirarchy existed in the society, there was an oath of brotherhood. So when members would join they take a vow to treat fellow members as real brothers for eternity, any issues or problems of the past would be left behind. The brotherhood was often referred as "Hong Jia Xiong Di" (Hung Family Brothers, 洪家兄弟）. It commenced fairly simplistic but by the 1800's the pledge or vow became more prescriptive and contained the "36 pledges of the Hongmen". Some of these in brief include the following:

• A brother of this society is like a blood family brother in a household. If the brother suffers any issues or problems of welfare, safety or financial, everyone must help them. eng

• Hatred and infighting between brothers shall not exist, the Qing government is the common enemy.

• Secrets of the society shall never be revealed to anyone, this includes a members own family including spouse, children and relatives.

• Betrayal is strictly forbidden, even if arrested or tortured. To fight against the Qing government, one should be willing to sacrifice themselves and their own lives.

• It is essential that brothers are loyal and reliable to one another

Members of the society would have a series of codes both conversational and gestures. This included using certain names and words with alternate meanings, dressing in particular ways, hand signals and gestures, arrangements of items (like copsticks, bowls), or ways of doing things like pouring tea and more. Much of these would follow certain Daoist patterns and routines. There were many ceremonial practices as well. The Society evolved sub groups such as San Dian Hui, San He Hui (He-Harmony), San He Hui (He-river), Ge Lao Hui, Quan Zi Hui and others up to 50 or so.

After more than 300 years of secret activities, the end of the society (in its original form) did not come until the time of Sun Yat Sen, as the members decided that to joing the 1911 Xinhai revolution of "constructing the republic of China" was much in line with the initial intention of the movement. In fact Sun Yat Sen was a member of the Hong Men society and in 1893 had re-organized members into a new association to reunite the Hong Men members and use their unity to support the national revolution movement.

However, many strands of the society had continued except with the Qing government overthrown the original intention of the groups had been in disarray, and then formulated some of the parent organisations that were to become the Triads (Hei Si Hui) and in Taiwan often part of the goverment parties up until today.

Hong Men and Shaolin

The members of the Hong Men Society would practice martial arts and to hide this from the Qing government often the words "Shaolin" would be used. This after many years became even greater in practice and members would then have places and training locations named the Shaolin Yuan or Shaolin Temple even. It is these foundations that have led not only to confusion as to the origins of the style or boxing, but actually helped the Shaolin fame to be beyond that which it originally may have had in regards to martial arts. There were many members of the Tian Di Hui/Hong Men but not all were excellent martial artists. This has also resulted in a number of basic boxing derivations and some more complex or evolved, and the actual development of each martial art became based on conditions and experiences of descendants. To complicate matters word many of the original Tian Di Hui were actual Monks.

Jiu Zuo Temple Fujian

There was a training ground that boxing and weapons were undertaken, temples such as the Jiu Zuo Temple (also known as Tai Ping Yuan, 太平院 - Supreme Peace Courtyard) in Xian You county, which was burnt down during the early Qing period, have the reputation as being a place for the Tian Di Hui and often called Southern Shaolin Temple. The Zhangzhou Dong Shan Temple and Putian's Guang Hua Temple were affiliated with this Jiu Zuo Temple. Some of the temple's second generation disciples including Xiang Hua were affiliated with the early days of the Tian Di Hui which was later formulated in the Zhangzhou area. Thus the boxing methods taught would be of the greater Fujian areas which are usually based on Fujian boxing methods like Wu Shou Quan (5 animals Boxing, 五售拳), Luohan Quan and Tai Zu Quan (noting that there are two types one said to have derived from ex soldiers of Song Tai zu Zhao Kuangyin, and another from ex military staff of Ming Tai Zu Zhu Yuanzhang) and other indigenous practices that are said to originate in the Tang and Ming dynasties prior to the formation of the Tian Di Hui.

Hong Xi Guan

Hong Xi Guan (洪熙官, est. 1743-1806) from the Qing dynasty - Qianlong period is said to be a tea merchant from Zhangzhou prefecture, Fujian province. He was into the tea trading business as support to his father who had the same trade but latter found it difficult to survive admist the Qing's government control of business and given that his father was a dedicated Ming loyalist, he was also to become a member of the Tian Di Hui. Before joining he was sent away by his father to one of the society's temples or training grounds, this was an attempt keep him safe from the troubles in his home town. During his training (likely in Huzunquan and Luohanquan) initially he was not keen but had a natural ability and stature that allowed him to learn the methods easily. In addition to studying religous ethics and education on the principles of the Tian Di Hui including remember ones ancestors and the restoration of the Ming, Hong Xiguan was exposed to many stories from other participants and had really felt the patriotic element. Some of the other famous martial arts masters include Ding Miantang, Li Xianguang and Wu Xizhang.

When he returned to Zhangzhou he participated in many struggles and secret plans with the Tian Di Hui and became well known for his boxing methods. His boxing teacher Guang Zhi (later to be referred to as Zhi San Chan Shi, in some folklore), was also held in high regard being an old Master hand from Shaolin (or whichever location/temple this was in code. Some Zhangzhou records suggest Zhang Mu (1673-1779), disciple of Monk Zheng Kai (1613-1701) of the Tian Di Hui as the boxing teacher of Hong Xiguan, as at an early stage the boxing was already called Hong Quan in Honour of Ming Dynasty Emperor Zhu Yuanzhang (Hong Wu).

Hong Xiguan like most of his fellow brothers, passed on much of his boxing skills to his small followers as part of the Tian Di Hui activities and used his tea trading to hide some activities as well. The boxing methods at the time were simple and if one observes the Shuang Zhi Quan or Hong Quan from Zhangzhou many of the features are maternal to the Hong Jia system. There over 30 different Tang (Halls - a term used in Zhangzhou to depict school/group/sect), of which 5 of them are practitioners of Hong Quan (Shuang Zhi Quan) with lineage to Hong Xiguan.

Hong Quan Cang Shuyuan Village, Guangdong

As his success gained the leaders of the Tian Di Hui felt that he was gaining good leadership ground and should help expand the societies activities. At this stage he was sent to neigbouring Guangdong province. It is believed that he moved to Guandong and was said to reside in Cang Shuyuan village, Tan Bu Town, Hua Du County/Area, Guangzhou prefecture in Guandong province. To this day there are descendants that reside in this and neighbouring areas that practice boxing derived from the teachings of Hong Xiguan. This is commonly understood not just by practioners in Guangdong but also in Zhangzhou. Additionally, Zhangzhou is the only place in Fujian that has a traditon of practicing Hong Quan (also known as Shuang Zhi Quan).

In the martial arts often as a part of a society the boxing that is taught is to meet the demands of the requirements on hand therefore although many had studied boxing with Hong Xiguan there is the likelihood that not all students obtained the same knowledge or standard. The cross exploration with experience and other art led to further diversifications. According to Guangdong records some of those that obtained his full transmission were Masters Lu Ya Cai (some records proclaim him as a brother of Hong Xiguan, that later studied further with Hong to inherit a deeper level of martial arts proficiency), although this is shall be looked at further when branches are discussed.

Dissemination of Hong Quan

Due to the various secrecy and coding used in the Hong Men movement, the actual lines of martial arts that come from Hong Xiguan as opposed to other Hong Men martial arts practitioners can sometimes be very difficult to ascertain. Additionally, the further cross pollination of the various Hong Quan practices with either individual experiences or other styles of martial arts, again has meant various evolutions that make it a very complex puzzle that may not be solved. The likelihood of other Guangdong styles (like the Cai, Mo, Liu and Li) also have some associations with the same roots could also be considered plausible. Therefore to complete the historical origins, there is only one constant which is that many of the martial arts of Guangdong have their origins in Fujian, but have evolved based on experiences and conditions into styles on to themselves. As an example, originally Hong Quan would have had higher stances (Er Zhi Ma) and short movements predominantly, whilst later it adopted the trademark Si Ping Ma and some of the longer range techniques. In the next section we will look at the various branches of Hong Quan that are practiced in Guangdong and abroad a little further.