Page:Chinese Life in the Tibetan Foothills.djvu/86

 the Church to capture it for political purposes, both protective and aggressive. The period ended in the Revolution of 1911.

To be clear, it may be stated here that the Tally Society is the same as the Han Liu (漢流), or Ko Lao Hui (哥老會), and the period may be named the Han Liu period.

After 1911 those who had entered the Church for political reasons tried to get possession of Church property or to start self-governing causes of their own; but always for political or personal advantage. This might be called the Self-government Period.

The first three of the above periods exhibit phenomena important not only now, but acting even in remote antiquity.

The writer believes that this ancient West China fraternity originated in the Totemistic age. That age, which was one of magic, has left many traces, especially in these sodalities. The frequent mention of the dragon in the organization of the brotherhood abundantly proves its Totemistic origin. The leading Elder Brother is spoken of as the "Dragon's Head." The baser sort, who make a living by roving, are called "Rolling Dragons." And a score of similar instances might be given.

Not to go further back than the end of the Chou (周) dynasty, we may divide the society of the time into three classes: (i), followers of Confucius—the reform party; (ii), followers of Lao-Tzŭ—a mystical party; (iii), followers of Nature—a reactionary party that developed into the Han Liu fraternity. These three schools of thought can be distinctly seen in the secret society organizations of West China to-day.

The Confucian Society, Tang Tzŭ Hang (黨子行)

The School, or Society, is very ancient and has always borne an agnostic stamp, both in literature and religion.

The worship of Confucius is a very real thing in China, and the substitution of a tablet for an image, a change made by the Republic, is very superficial. But few, if any, of the Confucian schools have ever been satisfied with the worship