huo yuanjia story one of the famous martial artists

Huo Yuanjia 霍元甲
Huo Yuanjia
Born	January 18, 1868 Xiaonanhe Village, Jinghai County, Tianjin
Died	August 9, 1910 (aged 42) Shanghai possible arsenic poisoning
Style	Wushu Mizongyi
Rank	Grandmaster
Notable relatives	Huo Endi (father)
Notable students	Liu Zhensheng, Chen Gongzhe

Huo Yuanjia (January 18, 1868 – August 9, 1910^[1]) was a Chinese martial artist and co-founder of the Chin Woo Athletic Association, a martial arts school in Shanghai. A practitioner of the martial art mizongyi,^[2] Huo is considered a hero in China for defeating foreign fighters in highly publicized matches at a time when Chinese sovereignty was being eroded by colonization, foreign concessions, and spheres of influence. Due to his heroic status, legends and myths about events in his life are difficult to discern from facts

Huo was born in Xiaonanhe Village in Jinghai County, Tianjin, as the fourth of Huo Endi's ten children. The family's main source of income was from agriculture, but Huo Endi also made a living by escorting merchant caravans to Manchuria and back. Although he was from a family of traditional wushu practitioners, Huo was born weak and susceptible to illness (he had asthma and at an early age he contracted jaundice, that would recur periodically for the rest of his life), so his father discouraged him from learning traditional wushu.

Huo Endi hired a tutor named Chen Seng-ho from Japan to teach his son academics and the values of humility and perseverance. In return, Chen was taught the Huo family's style of martial arts, mizongyi. Against his father's wishes, Huo still wanted to learn wushu. He secretly observed his father teaching students martial arts during the day and practiced them at night with his tutor.

In 1890, a martial artist from Henan visited the Huo family and had a fight with Huo's older brother. Huo's brother was defeated and to the surprise of the family, Huo fought against his brother's opponent and defeated him. As Huo proved that he was physically able to practice wushu, his father accepted him as a student. In later years, Huo went on to challenge martial artists from neighboring lands and his fame grew as he defeated more and more opponents in bouts.

Huo joined his father at work as a caravan guard. One day, while escorting a group of monks, Huo was confronted by an aggressive bandit leader who threatened to attack the monks with his bandit followers. Huo fought against the bandit leader and defeated him. News of his feat spread and added on to his growing fame. In 1896, Huo went to Tianjin and made a living there by working as a porter in the Huaiqing pharmacy there and by selling firewood

Rise to fame

In 1902, Huo responded to a challenge advertised by a Russian wrestler in Xiyuan Park,Tianjin. The wrestler openly called the Chinese "weak men of the East" as no one accepted his challenge to a fight. The Russian forfeited when Huo accepted his challenge. The Russian told Huo that he was merely putting on a performance in order to make a living and made an apology for his earlier remark in the newspaper.^{[citation needed]}

Between 1909 and 1910, Huo traveled to Shanghai twice to accept an open challenge posed by a British boxer, Hercules O'Brien. The two of them had arguments over the rules governing such boxing matches and eventually agreed that whoever knocked down his opponent would be the victor. O'Brien fought Huo and lost. Huo's victory was a great inspiration to the Chinese people and had them questioning the basis of imperialistic dominance. There is a lot of controversy denying that the fight ever took place however. Even recently an article stated the same, that O'Brien^[4] opted to leave town instead.

Chin Woo Athletic Association

Between 1909 and 1910,^[6] Huo founded the Chin Woo Physical Training Center (later known as Chin Woo Athletic Association) with his close friend Nong Jinsun as president of the association.^[7] Huo was encouraged by close friends and sponsored by Sun Yat-senand Song Jiaoren who were living in Tokyo, Japan. The center was meant to be a school for learning the art of self-defense, improvement of health and mind.

Huo suffered from jaundice and tuberculosis and started seeing a Japanese physician for medication and treatment. The physician, a member of the Japanese Judo Association based in Shanghai, invited him to a competition upon hearing of his fame. Huo's student Liu Zhensheng competed with a judo practitioner. Although there were disputes over who won the match, both sides generally agreed that the disagreement culminated in a brawl and members of the judo team were injured, some with broken fingers and hands, including the head instructor.

Death

Huo died on August 9, 1910, at 42 years of age. In 1989, the tomb of Huo and his wife was relocated. Black spots were discovered in the pelvic bones, and Tianjin Municipality Police Laboratory confirmed that they contained arsenic.^[8] Consequently, it is difficult to ascertain whether his death was caused by malicious poisoning or the prescription of medicine. This was because arsenic trioxide has been used therapeutically for approximately 2,400 years as a part of traditional Chinese medicine.^[9]

Historian Chen Gongzhe, who was also one of Huo's students, believed that the cause of his master's death was hemoptysis disease. Chen wrote that Huo was introduced to a Japanese physician by the judo instructor as his health declined. The physician prescribed some medicine for his condition, but Huo's health continued to deteriorate. Huo was admitted to Shanghai Red Cross Hospital, where he died two weeks later. Although Chen did not mention that the medicine prescribed by the Japanese physician contained arsenic or any other poison, some leaders of the Chin Woo Athletic Association speculate that Huo was poisoned around the time of his death.

Huo's life story has been adapted into a number of films and television series. In these adaptations, Huo is depicted as a heroic martial artist who fights to uphold the dignity of the Chinese people in the face of foreign aggression. His death is portrayed dramatically: he is secretly poisoned to death by foreigners, usually the Japanese, who see him as a threat to their interests in their exploitation of China.

A notable feature in some of these adaptations is the appearance of Chen Zhen, a fictional student of Huo, who brings his teacher's murderers to justice and continues to uphold Huo's legacy.

• The Legendary Fok, a 1981 Hong Kong television series produced by RTV, starring Wong Yuen-sun as Fok Yuen-gap (Cantonesefor Huo Yuanjia) and Bruce Leung as Chan Zan (Cantonese for Chen Zhen).

• Legend of a Fighter, a 1982 Hong Kong film starring Bryan Leung as Huo Yuanjia.

• Fist of Fury, a 1995 Hong Kong television series based on the 1972 film of the same title that starred Bruce Lee as Chen Zhen. Produced by ATV, the series starred Donnie Yen as Chan Zan and Eddy Ko in a supporting role as Fok Yuen-gap.

• Huo Yuanjia, a 2001 Chinese television series starring Vincent Zhao as the titular character and Wu Yue as Chen Zhen. It was followed by a sequel Jingwu Yingxiong Chen Zhen.

• Fearless,^[11] a 2006 film starring Jet Li as Huo Yuanjia.

• Huo Yuanjia, also known as The Legendary Fok 2008, a 2008 television series starring Ekin Cheng as Huo Yuanjia and Jordan Chanas Chen Zhen. Jordan Chan reprised his role as Chen Zhen in the sequel Jingwu Chen Zhen.

The History of Wing Chun-By Yip Man

The Origin of Wing Chun-by Grandmaster Yip Man

---

The founder of the Wing Chun Kung Fu System, Miss Yim Wing Chun was a native of Canton Kwangtung Province in China. She was an intelligent and athletic young girl, upstanding and forthright. Her mother died soon after her betrothal to Leung Bok Chau, a salt merchant of Fukien. Her father, Yim Yee, was wrongfully accused of a crime and, rather than risk jail, they slipped away and finally settled down at the foot of Tai Leung Mountain near the border between Yunan and Szechuan provinces. There they earned a living by running a shop that sold bean curd.

During the reign of Emperor K’anghsi of the Ching Dynasty (1662–1722) Kung Fu became very strong in the Siu Lam (Shaolin) Monastery of Mt. Sung, in Honan Province. This aroused the fear of the Manchu government [a non-Chinese people from Manchuria in the North, who ruled China at that time], which sent troops to attack the Monastery. Although they were unsuccessful, a man named Chan Man Wai, a recently appointed civil servant seeking favor with the government, suggested a plan.

He plotted with Siu Lam monk Ma Ning Yee and others who were persuaded to betray their companions by setting fire to the monastery while soldiers attacked it from the outside. Siu Lam was burned down, and the monks and disciples scattered. Buddhist Abbess Ng Mui, Abbot Chi Sim, Abbot Pak Mei, Master Fung To Tak and Master Miu Hin escaped and went their separate ways.

Ng Mui took refuge in the White Crane Temple on Mt. Tai Leung (also known as Mt. Chai Har). It was there she met Yim Yeeand his daughter Yim Wing Chun from whom she often bought bean curd on her way home from the market. At fifteen, with her hair bound up in the custom of those days to show she was of an age to marry, Wing Chun’s beauty attracted the attention of a local bully. He tried to force Wing Chun to marry him, and his continuous threats became a source of worry to her and her father. Ng Mui learned of this and took pity on Wing Chun. She agreed to teach Wing Chun fighting techniques so she could protect herself. Wing Chun followed Ng Mui into the mountains, and began to learn Kung Fu. She trained night and day, until she mastered the techniques. Then she challenged the bully to a fight and beat him.

Ng Mui later traveled around the country, but before she left she told Wing Chun to strictly honor the Kung Fu traditions, to develop her Kung Fu after her marriage, and to help the people working to overthrow the Manchu government and restore the Ming Dynasty.

After her marriage Wing Chun taught Kung Fu to her husband Leung Bok Lau. He in turn passed these techniques on to Leung Lan Kwai. Leung Lan Kwai then passed them on to Wong Wah Bo. Wong Wah Bo was a member of an opera troupe on board a junk, known to Chinese as the Red Junk or Red Boats. Wong worked on the Red Junk with Leung Yee Tei. It so happened that Abbot Chi Shin, who fled from Siu Lam, had disguised himself as a cook and was then working on the Red Junk. Chi Shin taught the Six-and-a-half-point Long Pole techniques to Leung Yee Tei. Wong Wah Bo was close to Leung Yee Tei, and they shared what they knew about Kung Fu. Together they shared and improved their techniques, and thus the Six-and-a-half-point Long Pole was incorporated into Wing Chun Kung Fu. Leung Yee Tei passed his Kung Fu on to Leung Jan, a well known herbal Doctor in Fat Shan. Leung Jan grasped the innermost secrets of Wing Chun, attaining the highest level of proficiency. Many Kung Fu masters came to challenge him, but all were defeated. Leung Jan became very famous. Later he passed his Kung Fu on to Chan Wah Shun, who took me and my elder Kung Fu brothers, such as Ng Siu Lo, Ng Chung So, Chan Yu Min and Lui Yu Jai, as his students many decades ago.

It can thus be said that the Wing Chun System was passed on to us in a direct line of succession from its origin. I write this history of the Wing Chun System in respectful memory of my forerunners. I am eternally grateful to them for passing to me the skills I now possess. A man should always think of the source of the water as he drinks it; it is this shared feeling that keeps our Kung Fu brothers together.

Is this not the way to promote Kung Fu, and to project the image of our country?

Yip Man

---

Sources:

• Leungs Publishing
• Various accounts and translations of this Text passed down by Yip Man.

copyright:Leungs publishing
----

Chow Tze Chuen Version: The Origin of Wing Chun By Yip Man

---

The founder of the Kung Fu system, Miss Yim Wing Chun was a native of Canton China . As a young girl, she was intelligent and athletic, upstanding and manly. She was betrothed to Leung Bok Chau, a salt merchant of Fukien . Soon after that, her mother died. Her father, Yim Yee, was wrongfully accused of a crime, and nearly went to jail. So the family moved far away, and finally settled down at the foot of Tai Leung Mountain at the Yunnan-Szechuan border. There, they earned a living by. All this happened during the reign of Emperor K’anghsi (1662 ¡V 1722).

At the time, kungfu was becoming very strong in Siu Lam Monastery (Shaolin Monastery) of Mt. Sung , Honan . This aroused the fear of the Manchu government, which sent troops to attack the Monastery. They were unsuccessful. A man called Chan Man Wai was the First Placed Graduate of the Civil Service Examination that year. He was seeking favour with the government, and suggested a plan. He plotted with Siu Lam monk Ma Ning Yee and others. They set fire to the Monastery while soldiers attacked it from the outside. Siu Lam was burnt down, and the monks scattered. Buddhist Abbess Ng Mui, Abbot Chi Shin, Abbot Pak Mei, Master Fung To Tak and Master Miu Hin escaped and fled their separate ways.

Ng Mui took refuge in White Crane Temple on Mt. Tai Leung (also known as Mt. Chai Har). There she came to know Yim Yee and his daughter Yim Wing Chun. She bought bean curds at their store. They became friends.

Wing Chun was a young woman then, and her beauty attracted the attention of a local bully. He tried to force Wing Chun to marry him. She and her father were very worried. Ng Mui learned of this and took pity on Wing Chun. She agreed to teach Wing Chun fighting techniques so that she could protect herself. Then she would be able to solve the problem with the bully, and marry Leung Bok Chau, here betrothed husband. So Wing Chun followed Ng Mui into the mountains, and started to learn kungfu. She trained night and day, and mastered the techniques. Then she challenged the local bully to a fight and beat him. Ng Mui set off to travel around the country, but before she left, she told Wing Chun to strictly honour the kungfu traditions, to develop her kungfu after her marriage, and to help the people working to overthrow the Manchu government and restore the Ming Dynasty. This is how Wing Chun kungfu was handed down by Abbess Ng Mui.

After the marriage, Wing Chun taught her kungfu to her husband Leung Bok Chau, and he passed his kungfu techniques on to Leung Lan Kwai. Leung Lan Kwai passed it on to Wong Wah Bo. Wong Wah Bo was a member of an opera troupe on board a junk, known to the Chinese as the Reb Junk. Wong worked on the Red Junk with Leung Yee Tei. It so happened that Abbot Chi Shin, who fled from Siu Lam, has disguised himself as a cook and was now working on the Red Junk. Chi Shin taught the Six-and-a-half Point Long Pole Techniques to Leung Yee Tei. Wong Wah Bo was close to Leung Yee Tei, and they shared what they knew about kungfu together they correlated and improved their techniques, and thus the Six-and-half-point Long Pole Techniques were incorporated into Wing Chun kungfu.

Leung Yee Tei passed the kungfu on to Leung Jan, a well known herbal doctor in Fat Shan. Leung Jan grasped the innermost secrets of Wing Chun, and attained the highest level of proficiency. Many kungfu masters came to challenge him, but all were defeated. Leung Jan became very famous. Later, he passed his kungfu on to Chan Wah Shan, who took me as his student many decades ago. I studied kungfu alongside my kungfu brothers such as Ng Siu Lo, Ng Chung So, Chan Yu Min and Lui Yu Jai. Wing Chun was thus passed down to us, and we are eternally grateful to our Kungfu ancestors and teachers. We will always remember and appreciate our roots, and this shared feeling will always keep our kungfu brothers close together. This is why I am organizing the Wing Chun Fellowship, and I hope my kungfu brothers will support me in this. This will be very important in the promotion of Kungfu.

The Chronical of Yip Mans Life-By Yip Chun

The Chronical of Yip Mans Life-By Yip Chun

---

Born October 1893, died December 1972 Aged 79 years.

Grandmaster Yip Man spent his whole life as champion of the cause of Wing Chun Kung Fu. He was responsible for advancing Wing Chun Kung Fu to its’ eminence today. Throughout the world, students of Wing Chun Kung Fu continue to publish articles about Grandmaster Yip Man, his life and achievements. Therefore to celebrate the 100 anniversary of the birth of Grandmaster Yip Man this chronicle is being produced for all those interested in Wing Chun Kung Fu.

This chronicle is about Yip Man and his contribution to the style of Wing Chun Kung Fu. Therefore the details of his life, his education and profession, will be only be covered in brief. There are thousands of practitioners of Wing Chun Kung Fu and those who are not mentioned in this tribute must bear with the author for lack of space.

He was born on October 14th 1893 in the Ching Dynasty (Kand Shoui - September 5th in the Chinese calendar) in Fut Shan town in Kwong Tung province which was then in Lam Hoi county. So Yip Man’s birthplace is often referred to as Lam Hoi in Kwong Tung.

Grandmaster Yip Man’s father was called Yip Oi Dor, his mother was Ng Shui, he was one of four brothers and sisters. His brother was called Gei Gak (Grandmaster Yip Man was originally called Gei Man). His sister’s name was Wan Mei (Sik Chung)

1899 to 1905 (Ching Kwong Shui).

Grandmaster Yip Man 6 to 12 years old.

Location: Fut Shan.

Grandmaster Yip Man studied Wing Chun Kung Fu with Chan Wah Shun

(Money Changer Wan). The location was in Fut Shan town main street (song Yun Dai Gai) in the Yip family hall. The garden in now owned by the government and the hall is no longer there. At the time studying together with Grandmaster Yip Man were Lui Yui Chai, Ng Chung Sao, Ng Siu Lo and others.

1905 (Ching Kwon Shui).

Grandmaster Yip Man at 12 years old.

Location: Fut Shan.

Chan Wah Shun passed away, but before he died he asked Ng Chung Sao to helpYip Man to complete the Wing Chun system. Chan Wah Shun’s body was taken by his Kung Fu disciples to Chan village in Shun Dak, for burial.

1937 (Man Kwok year 26)

Grandmaster Yip Man 44 years old.

Location: Fut Shan.

The Japanese invaded south China.

1937 to 1945 (Man Kwok year 26 to 34)

Grandmaster Yip Man 44 to 52 years old.

Location: Fut Shan.

For 8 years Yip Man fought the Japanese but Fut Shan was occupied and ruled by a puppet government. The Grandmaster swore not to be used by the puppet government so he became very poor and often he went hungry. Luckily his good friend, Chow Cheng Chung, gave him food from time to time. Grandmaster Yip Man wanted to repay his kindness and so accepted his son, Chow Kwang Yiu, as his student. From 1941 to 1943 he taught Wing Chun Kung Fu in the cotton mill at Wing On. At this time studying with Chow Kwong Yiu were Kwok Fu, Chan Chi Sun, Ng Ying, Lun Kai, Chow Sai and others. These were the firstgeneration of students that Grandmaster Yip Man taught. Kwok Fu and Lun Kai are still alive and teaching Wing Chun Kung Fu in China today, in Kwong Chow, Fut Shan.

1945 (Man Kwok year 34)

Grandmaster Yip Man is 52 years old.

Location: Fut Shan.

The year Japan surrendered.

1945 to 1949 (Man Kwok year 34 to 38)

Grandmaster Yip Man 52 to 56 years old.

Location: Kwong Chow, Fut Shan.

During this period of time, Grandmaster Yip Man was at his busiest at work, even though he loved Wing Chun Kung Fu he had to leave it for a time. Until, in 1948, through his very good friend Tong Kai, he was introduced to Pang Lam who begged Yip Man to teach him Wing Chun Kung Fu. Through this busy time, Yip Man coached Pang Lam on the form at the Fut Shang Cheung Yee Athletic Association.

1949 (Man Kwok year 38)

Grandmaster Yip Man is 56 years old.

Location: Macao and Hong Kong.

Grandmaster Yip Man went through Macao to Hong Kong but while in Macao he stayed for two weeks at Cho Doi Street with friends who owned a bird shop.

1950 to 1953 (Man Kwok year 39 to 42)

Grandmaster Yip Man 57 to 60 years old.

Location: Hong Kong.

In July 1950, through Lee Man’s introduction, Grandmaster Yip Man started teaching in Dai Lam Street, Kowloon. The first Wing Chun Kung Fu class was for the Restaurant Workers Association. When he opened the class there were only 8 people including Leung Shang and Lok Yiu. All these were restaurant workers, but later he was joined by Tsui Shan Tin, Yip Bo Ching, Chiu Wan, Lee Yan Wing, Law Peng, Man Siu Hung and others. This period of time was called the forefront of the Restaurant Workers Association. Grandmaster Yip Man also taught in the Restaurant Workers, Shang Wan branch, Union HQ in Hong Kong. Students included Lee Wing, Yue May Keng, Lee Leung Foon and others.

1953 to 1954 (Man Kwok year 42 to 43)

Grandmaster Yip Man 60 to 61 years old.

Location: Hong Kong.

When Leung Sheung was defeated in the union elections, Grandmaster Yip Man moved the school to Hoi Tan Street. Learning at that time were Wong Shun Leung, Wong Kiu, Wong Chaok, Ng Chan and others. Yip Man also taught private lessons at Three Prince Temple on Yue Chow Street. Students were Lee Hong and others.

1954 to 1955 (Man Kwok year 43 to 44)

Grandmaster Yip Man 61 to 62 years old.

Location: Hong Kong.

Leung Sheung was re-elected chairman of the Restaurant Workers union and so Grandmaster Yip Man moved back to the union HQ. This is called the later stage of the Restaurant Workers Association. At this time he was joined by Lee Kam Sing, Kan Wa Jeet (Victor Kan), Lo Man Kam, Cheung Cheuk Heng(William Cheung) and others.

1955 to 1957 (Man Kwok year 44 to 46)

Grandmaster Yip Man 62 to 64 years old.

Location: Hong Kong.

Grandmaster Yip Man moved the school to Lee Tat Street, Yao Ma Tei in Kowloon.

The students here were Lee Siu Lung (Bruce Lee), Chan Shing, Haw Kin Cheung, Siu Yuk Man, Poon Bing Lid, Pang Kam Fat and others.

1957 to 1962 (Man Kwok year 46 to 51)

Grandmaster Yip Man 64 to 69 years old.

Location: Hong Kong.

During this 5 years Yip Man moved the school to Lee Chang Oak Chuen. At this time students were Mek Po, Yeung Hei, Moi Yat, Ho Kam Ming and others. During this period of time Grandmaster Yip Man taught mostly private lessons. Sau Kei Wan, Shun Kei pottery shop. Students were Wong Pak Yee, Wong Wei, Yeung Chung Han, Chow Lok Gee, Wong Kwok Yau and others.

Tsim ha Tsui, Bong Lak Hong. Students were Tong Cho Chi, Lee Fat Chi, Chang Tak Chiu, Tam Lai and others.

3 Tai Po Road. Students were Chung Kam Chuen, Chung Wing Hong.

1962 to 1963 (Man Kwok year 51 to 52)

Grandmaster Yip Man 69 to 70 years old.

Location: Hong Kong.

Grandmaster Yip Man moved the school to 61 Tai Po Road, a unit in the Heng Yip building. Students were Cheung Yiu Wing, Ho Luen, Jun Ching On, Chan Woon Lam, Chang Tai Yim and Kwok See Yan. Private lessons were taught at Yee Wa tailor’s shop at Tsim Sha Tsui. Students were Peter Chang and a group of people from Po Lak Hong.

1963 to 1965 (Man Kwok year 52 to 54)

Grandmaster Yip Man 70 to 72 years old.

Location: Hong Kong.

The school was moved to the top floor of the Tai Sang restaurant on Fook Chuen Street, Tai Kok Tsui. Originally this had been the storeroom. The owner was called Ho Luen who let them use the room. Most of the people from the school at the Heng Yip building also moved here. As well as Ho Luen there were also Yeung Chung Hon, Wat Yung Sung, Pang Kam Fat, Jun Ching On, Lee Yan Wing and Yau Hak So. During this period of time Grandmaster Yip Man also taught students, mainly from the police, privately at San Po Kong, Hin Hing Street. These included Tang Sang, Lam Ying Fat, Yuen Chi Kong, Lee Yiu Fei, Wong Kok and others.

1965 to 1972 (Man Kwok year 54 to 61)

Grandmaster Yip Man 72 to 79 years old.

Location: Hong Kong.

The school at the Tai Sang restaurant finished and Grandmaster Yip Man moved to live on Tung Choi Street residence because he was getting old. Although he was already partly retired he was still teaching one to one private tuition. Going to Yip Man’s home during this period of time, were Wong Chung Wah (Yat Oak Goi Tse), Wong Hei,Hong Jap Sum and others. He also went out teaching to three places:

1 The Ving Tsun Athletic Association, which, in 1967, was the first martial arts society to be officially registered with the government. The Ving Tsun Athletic Association then decided to open Kung Fu classes at the association’s address. The association placed Grandmaster Yip Man in charge of the instruction. Assisting him were Jun Ching On, Fung Hon, Wong Hon Chung and others. This was only about three months.

2 Chan Wei Hong’s home on Waterloo Road, Learning here were Chen Wei Hong, the Siu Lung brothers, also Wong Chi On, Chan Kam Ming, Chung Yau, Lau Hon Lam,Man Yim Kwong and others.

3 Chi Yau Road. When Chan Wei Hong had other business and could not continue at Waterloo Road, Grandmaster Yip Man moved to the roof top of Lau Hon Lam’shome. Joining here were Wong Chi Ming and he also officially accepted a female student called Ng Yuet Dor.

4 Siu Fai Toi. At solicitor Yip Sing Cheuk’s house. Apart from Yip Sing Cheuk the rest of the students were also mostly solicitors. This was the last place that Grandmaster Yip Man taught Wing Chun Kung Fu.

Grandmaster Yip Man passed away at his home on Tung Choi Street on the 1st December 1972 (Man Kwok year 61). 26th October in the Chinese lunar calendar. He enjoyed 79 years of life.

The History of Wing Chun According to Lo Kwai-By Chao Family

The History of Wing Chun According to Lo Kwai - By Chao Tseng-Ming and Brian Scanlon

---

“We make no claims to be the first, best or original wing chun. There are many families of wing chun, we are but one. I have been appointed the public speaker for the family. All information comes from Chao Tseng-Ming”

---

This article is the first in a series, detailing a rare system of Wing Chun, that descends from Leung Jan’s Foshan Student, Lo Kwai. Kwai the Pork Seller’s Family left China with the Nationalists, moving to Taiwan, living to this day, preserving Leung Jan’s Foshan System. The study of this system sheads new light on Wing Chun history, for the first time substantiating Oral traditions passed down by Cho Gar, Kulo Village, and Yuen Kay Shan Wing Chun Clans. This article is a brief introduction to a system that has never been taught publicaly, and has only been passed down to one non family member.

Wing Chuns Ancestral History is shrouded in the Mists of time. Lo Kwai Oral Tradition picks up at the time of the Opera Boats.QiongHua Guild anchorage, in Foshan, was where the Wing Chun system was known to have began. The 2 main methods that went into forming wing chun were White Crane and a snake boxing style, plus parts of 3 other sub styles, as well, to a lesser degree. This was the place where the different opera troupes would meet and exchange information. The guild was burned down in the xiang fong period of the Qing Dynasty by the government. This was due to the rebellion led by Lee Man Mou and other members of the Opera Troupes.

After this and the end of the rebellion members spread to different towns and took up various occupations.

Our Wing Chun tradition begins with Leung Jan. Leung Jan had 2 Sifu, Leung Yee Tai and Wong Wah Bo. Leung Jan learned 2 different interpretations of wing chun. The small frame from LYT and large frame from WWB. WWB was considered the best fighter of the wing chun group of Opera members. WWB taught 1 form and LYT taught short forms or San Sik.

Leung Jan wanted to combine everything he learned from his 2 Sifu into one complete method. WWB worked with LJ to combine everything into a teachable progressive system. LJ was very educated and wanted to have an organized method for remembering and teaching. The 1 form had 4 parts to it. This was divided into 3+1 forms . This allowed moving of some sections from the begining to the end and allowed the insertion of the material of LYT.

After this the 3 forms of SLT, CK, BJ became more or less set. The Muk Yan Jong, Yee Gee Dao and Look Dim Boon Gwun were not fully set at this point. As they became more set the 4th form was felt to be uneeded as much of what it contained was put into the Jong and Dao. Several san sik came from the 4th form or as some might say the 4th section of the 1 form.

Chan Kwai began learning from Leung Jan . He taught his son and 2 nephews Chao Cheng Lei and Chao Chong Lin. Chao Chong Lin survived and taught his son Chao Jian Yu he taught a few others. His successor was his son Chao Qiang Kwai ( 1904–2003). He had several students including Chao Feng his successor and my father Chao Gang and his last student and only westerner to be taught Hunter von Unschuld. My father and grandfather taught me Chao Tseng-Ming.

foshan

¡¡¡¡Foshan, which “was founded in Jin Dynasty and was given the name in Tang Dynasty “, is a famous cultural city with a long history. As early as in Qin and Han dynasties, this was already a considerable inhabiting village of people engaging in agriculture and fishery. At the Zhenguang Second Year of Tang Dynasty (A.D. 628), three Buddhist figurines were dug out at Tapogang in the city, hence the city was named ¡°Foshan¡±. In the Tang Dynasty and Song Dynasty, Foshan was already famous for handicraft, commerce and culture, which was an important trade port in Southern China. In the Ming Dynasty and Qing Dynasty, it evolved into an economically developed town in Lingnan area, which together with Hankou Town in Hubei, Jingde Town in Jiangxi and Zhuxian Town in Henan were listed as Four Famous Towns in China. It was also the biggest commodities terminal, listed as one of the ¡°Four Terminals¡± (Beijing in North, Foshan in South, Suzhou in East and Hankou in West). From the old, Foshan has been enjoyed the reputation as ¡°Guang Yard Center¡±, ¡°Southland Ceramic City¡±, ¡°Cradle of Lingnan Medicainal Materials¡±.

Wing Chun Kuen and the Secret Societies-Collected Info by Rene Ritchie

Wing Chun Kuen and the Secret Societies-Collected Info by Rene Ritchie

---

The hui (wui, societies) encompassed groups organized for a range of goals, from mutual-aid and protection, to criminal enterprise and predation, to cult expansion and rebellious sedition. They were distinguished by their drawing of members with different surnames, lack of regard for traditional hierarchies, and their practice of initiation involving blood-oath.

The Evolution of the Societies The origins of the hui are found in equal parts fact and fiction. Historically, elements of the societies can be traced as far back as the Tang dynasty when local villages formed yishi (associations of adopted social groups formed from above) for the pooling of funds (for the purchase of equipment and livestock, and the paying of funerals and child birth related expenses).

The characteristic of jiebai xiongdi (sworn brotherhoods) of differing surnames is deeply embedded in the culture due to popular stories such as Sanguo Yanyi (Romance of the Three Kingdoms) and Shuihuzhuan (Outlaws of the Marsh). During the early-Qing period, they gained prominence due to the xiedou (collective violence), or the internecine feuds between shi (lineages) that spread from Fujian. When smaller lineages faced the threat of larger lineages, they were forced to band together into huizu (ancestral associations). At the same time, the destruction wrought during the dynastic transition and the following shifts in population densities led many youths to migrate in search of economic opportunity. For survival and protection, these youths banded together into non-elite groups of differing surnames, in stark contrast to the hierarchies of age and divisions of wealth and lineage that had so characterized earlier societies.

The blood-oath aspect of the societies is said to trace back even further. Accounts exist from the time of the Warring States (475–221 BC) when the passing from feudal to proto-bureaucratic society led to ritualized violence, where a climate idealizing heroic honor and martial prowess, mired in inter-state, inter-lineage, and inter-personal feuding, combined with the breaking down of old institutions, led men to ally themselves into elite groups through the taking of blood-oaths.

Early on, the Qing cracked down on the societies. By 1646, membership in a blood-oath society was made punishable by a flogging of 100 lashes. By 1661, belonging to a non-blood oath society was punishable by the lash, and membership in the blood-oath society was punishable by death. This crack down led to considerable resentment among the societies and, following the end of dynastic transition in 1683 and the driving of the anti-Qing resistance underground, elements of sedition began to surface. By the turn of the 18th century, societies were already being organized in Taiwan to jushi (rise-up).

Over the next decade, the rebellious brotherhoods, mutual aid organizations, bandit groups, pyramid-structured financial enterprises, cults, and other forms of the societies continued to evolve. And, for the first time, these societies began to gain formal names. In 1728, the Fumuhui (Father & Mother Society) formed in Zhuluo, Fujian. In 1735 the Tiechihui (Iron Ruler Society) formed in Ninghua, Fujian. These new societies, and others, paved the way for the most far reaching of them all - the Tiandihui (Tien Dei Wui, Heaven & Earth Society), later and more expansively known as the Hongmen (Hung Mun, Vast Gate).

The Coming of the Heaven & Earth Society The Tiandihui began when Zheng Kai (known primarily as Ti Xi but with numerous aliases including Monk Wan, Monk Hong Er, etc.), Li Amin (a boxing master), Zhu Dingyuan, and Tao Yuan left their homes in Zhangpu, Fujian to seek better lives in Sichuan. There, they joined a group of “monks” led by Ma Jiulong who practiced magic and exorcism. The group did not fair well, however, and Ti Xi soon went to Guangdong and organized a group of followers in Huizhou. In 1761, Ti Xi returned home to Fujian and took up residence in the Guanyinting (Goddess of Mercy Pavillion) and transformed his group of followers into the society known as Tiandihui.

By 1766, the Tiandihui had spread through Zhangpu and Pinghe counties, and by 1767, one of the early members, Lu Mao, created a brotherhood for what may have been the first Tiandihui uprising. Their plan was to engage in theft (robbing storehouses, treasuries, and homes of the well do to) in order to raise money for their rebellious activities. In 1768, the time finally came for their uprising and they attacked the western gate of the county seat, but were easily defeated by the local guard.

Li Amin followed this uprising by forming a society to rob wealthy households and rise up in 1769. Before they could complete their uprising, however, they were discovered and executed. Ti Xi was said to have lain low following this, until he passed away in 1779, handing down the register of his society to his son, Zheng Ji, who later became a monk.

As the Tiandihui spread through different counties and provinces, it branched off into many groups and became known by many names. Along with its increasingly complex rituals, it also developed a rich, legendary, back-story, filled with allegory, symbolism and numerology that served to inspire recruits and lend direction to the movement. The story held that the Tiandihui/Hongmen’s roots traced back to the Shaolin Temple, betrayed by jealous Qing officials after they helped the dynasty suppress the Xilufan (Western Barbarian) revolt. The temple burned down, the monks scattered, five survivors met with Ming loyalists at the Honghua Ting (Hung Fa Ting, Vast or Red Flower Pavilion), and received a sign from Heaven to “fan Qing fu Ming” (“fan Ching fook Ming”, “overthrow the Qing and restore the Ming”).

By referencing an apocryphal Fujian Shaolin Temple and its warrior monks (molded from Tang dynasty accounts of Songshan, Henan Shaolin), feigning connections to Buddhist societies (from tales of the Bailian (White Lotus), and Yuan Dynasty Qing Lian (Green Lotus) and Wuwei (Motionless) Societies), and weaving in fictitious Song or Ming scion, they created a compelling counter-culture where the disenfranchised could seek some measure of pride, self-empowerment, and political significance. They also swelled their ranks and motivated their followers.

By 1802, the Tiandihui was well established in Guangdong province, with over a thousand reported members involved in mutual aid, financial gain, criminal activity, and rebellion. The latter began in Yongan (Wing On). Organized by Chen Lanjisi, head of the Tiandihui (Increase Brotherhood Society), they wore a hong jin (hung gam, red turban, perhaps in homage to the Red Turban Rebellion that had threatened the Mongol Yuan dynasty before it fell to the Ming) as a way of identifying themselves, and attacked several local villages. The Qing massed troops to meet them under the command of Li Hansheng and Sun Quanmou and, eventually, by the army of General Huang Biao. The fighting went on for a short time until Chen was captured.

The Formation of the Three Harmonies Society In 1812, the Tiandihui went through another important phase in its evolution. On January 4, in Shunde (Shundak), Yan Guiqiu (Yim Kwai-Kiu), Yan Peiyu (Yim Poi-Yuk), and two others agreed to form a society for mutual protection. By January 9, they had 66 recruits, and adopted the name Sanhehui (Saam Ho Wui, Three Harmonies or Triad Society). Yan continued to recruit, bringing 151 more members. These members spread and founded their own chapters until, by 1831, the Sanhehui covered much of the south, divided into 5 fang (branches) - Fujian, Guangdong, Yunnan, Huguang, and Zhejiang.

While the societies grew from within, pressure mounted from without as well. The tea trade causing a huge deficit with China, England looked increasingly to opium to help balance the scales. The Qing began prohibitions against the opium trade in 1729 and outlawed it in 1796, but failed to make any real headway in restraining its use. By the 1830s, lower prices and led to a surge in opium imports, and in late-1838, the Qing sent Imperial Commissioner Lin Zexu to Guangzhou to handle the problem. The Opium War began in 1839.

While small successes by local militia in support of Qing forces, such as in Sanyuanli in 1841, led to new blossoming in heroic tales, Peach-Garden inspired oaths, increased reliance on braves and militia, and a general build up of moral, the overall defeat at the hands of the British (including the ceding of Hong Kong) in 1842, only caused anti-Qing sentiment to increase among the population.

In 1843, the Three Harmonies Society rose up under the cry of “Red Pole (leader) aboard the stage, acting in the opera (meeting the association), speaking the 36-mantras, cutting the finger and taking the blood-oath.” They levied their own taxes and engaged in banditry to raise money, and feuded with the rival Wolunghui (Sleeping Dragon Society). Under the watch of gun-wielding guards, they encouraged peasants, farmers, and eventually entire villages to join them. Police, magistrates, and others joined until, in 1844, they threatened to take control of the county seat. Only the intervention of gentry-raised militia, led by Zheng Guihong, stopped them.

The Great Peace Rebellion In 1845 the societies took pause again when the quasi-religious movement known as Taiping (Tai Ping, Great Peace) emerged. Taiping was founded by Huayuan (Fa Yuen), Guangdong native Hong Xiuquan (originally named Huoxiu). Hong, after several failed attempts at passing the licentiates exams and exposure to the translated bible tracts of Chinese Christian converts, fell gravely ill and had a dream where he was the second son of God, charged with driving the Qing demons from the land and establishing the Taiping Tianguo (Tai Ping Tien Kwok, Great Peace Heavenly Kingdom). When he recovered he began a movement that spread from his own, Keijia (Hakka) people, throughout the south. The Taiping Rebellion would rage until 1864, when Hong Xiuquan died in disgrace among his concubines, one of over 20 million deaths that would occur during the struggle.

The Red Turban Rebellion In 1854, Liu Duchuan (Lao Doo-Chuen), brother of Guangdong Three Harmonies Society member and Shanghai Xiaodaohui (Siu Do Wui, Small Knife Society) leader, Liu Lichuan (Lao Lee-Chuen), was sent back to Guangdong (which had been charged with paying 80.6% of the Opium War reparations) to help organize an uprising in support of the Taiping. In June, He Liu (Ho Lok), a smuggler and society member whose brother had been murdered in a prefectural purge, began to raise a band of men in search of vengeance. Helped by Liu Yingcai (Lao Ying-Choi), he prepared to attack the Dongguan county seat.

They moved on Stone Dragon town. Thirty thousand members and six hundred boats worked towards the goal of “taking down the Dragon, lifting the tiger, stopping the goat, bowing the Buddha, and reaching the Western paradise.” In this code, dragon signified the Stone Dragon, tiger the Tiger Gate, goat the Goat City (Guangzhou), Buddha the Buddha Mountain (Foshan), and Western Paradise the province of Guangxi.

He Liu’s uprising began a chain reaction through the region, and on June 11, 1854, Chen Kai (Chan Hoi) and Liu Duchuan lead 7000 Three Harmonies Society members to revolt in Foshan. On June 12th, members of the Precious Jade Flower Union, under the direction of Li Wenmao, took to the streets in full costume, waving red banners. Known practitioners of yongchunquan (wing chun kuen) at the time who could have participated in this uprising included:

Huang Huabao (Wong Wah-Bo), who was sometimes said to have been a native of Gulao (Koolo), Heshan (Hoksan). Considered the dashiheng (dai sihing, senior) of the troupe, he played the wusheng (mo sang, male martial lead), and was particularly skilled in the roles of General Kwan and the Monkey King, and in the use of the gun (kwun, pole). Liang Erdi (Leung Yee-Tai), who played the wudan, (mo deng, ‘female’ martial lead). Dahuamian Jin (Dai Fa Min Kam, Painted Face Kam), also known as Xin Jin (San Kam, New Kam), and sometimes said to have properly been Luo Jin (Lok Kam) of Jinju (Kamjuk), Sanshui (Saamshui), who played the wujing (mo jing, martial painted face). Yijin (Yik Kam, Wing Gold) who played the qingdan (ching deng, proper ‘female’), a virtuous leading role. Li Fushun (Lai Fook-Shun), also known as Xiao Fu (Siu Fook, Young Fook), who played the xiaosheng (siu sang, young male), the beardless scholar-lover. Cao Shun (Cho Shun), known as Dayan Shun (Dai Ngan Shun, Cross-eyed Shun), a native of Panyu (Poon Yee). He played the xiaowu (siu mo, Little Martial), and was a disciple of Yijin. And others, including mentions of Liang Langui (Leung Lan-Kwai), Gaolao Zheng (Go Lo Chung, Tall Chung), Huazi Ming (Fa Jee Ming, Flower Mark Ming), Huamian Biao (Fa Min Biu, Flower Face Biu), etc. A few hundred at first, within a few days, tens of thousands of common people joined as well, showing their allegiance with red turbans. And the Hongjin (Hung Gam, Red Turban) Rebellion was born.

The rebels burned the Qing offices, and on July 4, took control of the town and ushered in the Daning (Dai Ning, Great Peace). Their troops came to be known as the Hong Bing (Hung Bing, Vast Army), with Chen Kai as the Chen Nan Wang (Chan Nam Wong, Subdue the South King) and Li Wenmao as his second.

Hill bandits soon began to move on the Guangdong capitol, Guangzhou. On July 14, Kan Xian, who had previous started a revolt in Huayan, assaulted the north gate. He Liu marched to join them, and from Panyu, Red Turbans camped on the Manchu parade grounds outside the east gate. Bannermen and local militia defended the city. On August 19 and 24, Chen Kai and Li Wenmao tried to crush the militia forces between Foshan and Guangzhou but failed. Soon thereafter, rebel infighting began to take its toll. By September 5, He Liu pulled out, by September 7, the siege began to falter, and by November 5, it broke.

The Wrath of the Qing The take over of Foshan lasted until January, 1855 when, following mistreatment at the hands of some of the rebels, the locals became solidly pro-government. On January 18, Bannermen and local braves succeeded in routing the rebels and taking back the city. Then Governor-General Ye Mingchen’s purge began.

Li Wenmao retreated to Guangxi. His forces captured several cities, including Liuchow, where he established the Da Sheng (Great Achievement) Kingdom. Li’s regime enjoyed popular support, but in 1858 he was wounded in a failed attempt to seize Guiling. He died soon thereafter. Chen Kai died in 1861.

Following the destruction of the Precious Jade Flower Union, while some of the surviving members hid in Foshan and surrounding towns and villages, they first taught their martial arts to non-Red Junk members.

Latter Day Rebels Rebel activity among the latter day wing chun kuen ancestors is more the realm of rumor than fact. Some suggest that Huo Baoquan (Fok Bo-Chuen), the student of Huang Huabao, and Feng Shaoqing (Fung Siu-Ching), the student of Dahuamian Jin, used their positions in order to work as neimen (inside gate) rebels, gathering information and performing assassinations not possible for the standard rebels.

Succeeding decades of turmoil, including the Boxer Rebellion, Nationalist Movement, Japanese Occupation, and Communist Takeover of China also provided opportunity for involvement with the societies, and to this day, rumors persist even about some of the late masters of the 20th century.

---

References: Origins of the Tiandihui by Dian Murray and Qin Baoqi, Hongmen Real History by Qin Baoqi, Secret Societies Reconsidered by David Ownby (Editor), et al, God’s Chinese Son by Jonathan D. Spence, Historie de la Kiang Nan by A.M. Colombel, Twelve Years in China by John Scratch, Strangers at the Gate by Frederic Wakeman, and the oral and written histories of Cho Family, Sum Nung, Yip Man, Pan Nam, Gulao, and other branches of wing chun kuen.

---

About the Authors Rene Ritchie, Robert Chu and Hendrik Santo, between them, have written dozens of columns and articles for Inside Kung Fu, Martial Arts Masters, Martial Arts Legends, Martial Arts Illustrated, WingChunKuen, and other publications. Robert Chu and Rene Ritchie are co-authors, along with Y. Wu, of Complete Wing Chun, published by Charles E. Tuttle.

Rene Ritchie began studying the Yuen Kay-San/Sum Nung system of wing chun kuen under the guidance of Ngo Lui-Kay (Ao Leiqi) in 1990 and is author of Yuen Kay-San Wing Chun Kuen available from Multimedia Books/Unique Publications. He maintains the WingChunKuen site on the Internet World Wide Web, and is co-administrator of the Internet Wing Chun Mailing List.

Robert Chu has been involved in the martial arts since 1972, specializing in wing chun kuen and its weapons. Having learned Yip Man wing chun kuen from several prominent instructors (including his current teacher, Hawkins Cheung), and the Yuen Kay-San and Gualo systems from his good friend and teacher Kwan Jong-Yuen, he has also researched several other branches. In addition, he has a background in the weapons of Hung ga kuen and is a successor to Lui Yon-Sang’s flying dragon tiger gate combat pole in the United States. A licensed Acupuncturist / Chinese herbalist, he is available for consultation on pain management, sports injuries, musculoskeletal disorders, and internal medicine.

Hendrik Santo began learning the wing chun kuen of Cho Hung-Choy in Malaysia in the 1970s. Since then, he has spent much time researching both the nature of the art and the nature of Buddhism.

short story about wingchun

What is Wing Chun?

Wing Chun is a very unique and scientific form of martial arts. Wing Chun is a style of Kung Fu that originates from China, the martial art was later refined in Hong Kong. Wing Chun's specialty is in close contact combat, using quick punches and kicks with a tight defence, coordinated through agile stances and footwork for a quick advance. The effectiveness of Wing Chun is achieved by well coordinated attacks with simultaneous defence and vise versa. Due to its effectiveness this martial art makes for an effective form of self defence. The student must learn to deliver the correct amount of energy, whilst staying relaxed when possible. A good Wing Chun Sifu (instructor / teacher) will teach the student to overcome force with positioning and turning rather than meeting it head on. The style uses kicks, sweeps, palm strikes, punches, trapping and control techniques as part of its fighting arsenal.

nothing is impossible for a girl ...(student of shaolin jackie chan martialarts)