Breaking the Chains
Page 37
It has been estimated that there are about 300 different forms of local opera in China. Kwangtung is noted for two types of local opera: Yueh and Ch'ao. Classic Chinese theatre, which contains virtually no dance, is called opera because dialogue is punctuated with arias and recitatives. Most forms of Chinese opera have some characteristics in common - an almost bare stage (perhaps a table and some chairs to indicate a throne, wall, mountain, etc), and costumes, makeup, and headdress that identify standard character types: sheng (male), tan (female), ching (warrior), ch'ou (clown). A performer's role type is determined in childhood. Sheng and tan roles require singing skills, while ch'ou roles require acrobatic skills. All entrances are stage left and all exits are made stage right. Symbolism plays a large part in Chinese opera: a storm can be represented by a black flag, an ocean breeze by a light blue flag; walking in a circle indicates a journey - the same journey undertaken while holding a whip in a certain position indicates a horse rider; clouds painted on boards can represent the outdoors or summer. Stories tend to favour virtuous conduct and indicate the unhappy consequences of evil behaviour.
Various commentators have suggested that Yip Man invented the Ving Tsun story from Ng Mui to Leung Yee Tei. The assertion made is Yip Man invented the story in the 1950s for martial arts magazines. It is suggested that as a Shao-lin connection gives grater credibility and respectability to a martial art most systems claim generation by one or more of the five ancestors regardless of the truth of the invention of their martial art. Lineage, which is important in China, is very important in Kwangtung province. It could be argued that as lineage is very important in Kwangtung, Yip Man would have been familiar with the names of his Ving Tsun ancestors. According to Yip Man, Leung Yee Tei, who had been taught the Six-and-a-half-point long pole by Abbot Chi Shin, took Leung Jan as his student. All commentators accept that Leung Jan was a real Ving Tsun master from Fat Shan in Kwangtung. Leung Jan took Chan Wah Shan as a student. Yip Man was a student of Chan Wah Shan. The Ving Tsun story from Leung Jan to Yip Man takes place in Kwangtung province. Part of the Ving Tsun legend concerns its invention as a weapon to defeat the Ching rulers of China. Leung Jan would have lived through the most important rebellion of the 19th century, the Taiping Rebellion (1850 - 1864).
The Taiping Rebellion engulfed seventeen provinces and cost about twenty million lives. It weakened the Ch'ing dynasty to such an extent that it was unable to ever again establish effective control over China. Perhaps the most surprising and disturbing fact about the rebellion is that an individual who claimed to be a Son of God (the younger brother of Jesus) led it. Clearly, one lesson the Taiping Rebellion teaches is that psychotic individuals can start religions - it is possible that individuals suffering from severe mental illness started some major religions.
Hung Hsiu-ch'uan, the leader of the Taipings, was born on 1 January 1814, in Fuyuan-shui, Kwangtung. It is said the entire village helped pay for Hung's studies because, as a child, he appeared to be very intelligent. When he was thirteen (1827) Hung travelled to Canton to sit the Confucian civil service examination. He failed the exam. In 1837, aged twenty-three, Hung Hsiu-ch'uan failed the exam for the third time. At this point Hung suffered an emotional collapse and became delirious. The hallucinations Hung experienced during his collapse appear to have been shaped by his cursory reading of a book (Ch'uan-shih liang-yen) that a Chinese missionary had given him. During his delirium Hung believed himself to be with a golden-bearded ancient and a middle-aged man. The old man complained that the world was full of demons, and then gave Hung a sword and seal to use against evil spirits. From the middle-aged man Hung received instruction in the destruction of demons. Hung recovered from his illness and returned home to his job as schoolteacher. In 1843 he travelled to Canton to take the civil service exam for the fourth time, and for the fourth time failed it. After Hung returned home his cousin, Li Ching-fang, asked him about a book on a bookshelf. Hung explained he had been given the book on his 1837 trip to Canton, and that he had only glanced at it before forgetting about it. The title of the book 'Ch'uan-shih liang-yen' translates to 'Good Words for Exhorting the Age'.
Hung now read the book with greater attention and concluded he had met Jesus and the God of Jesus in heaven during his emotional collapse. It was God the Father who had given him the sword and seal and Jesus who had instructed him in the destruction of demons. Hung further concluded that he was the second Son of God and that he had been sent to save China.
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