Page:Eminent Chinese Of The Ch’ing Period - Hummel - 1943 - Vol. 1.pdf/179

Rh made an almost regal court of his military headquarters at Nanchang, and entertained Taoist magicians who nursed his growing resentment against the Manchus. His subordinate, Wang Tê-jên 王得仁, nicknamed Wang the Piebald 王雜毛, a former follower of, encouraged his feeling that his services required a marquisate.

In 1648 Chin rebelled, killed the governor, and declared allegiance to who confirmed on him his self-conferred title, Duke Yü-kuo 豫國公. He utilized the services of who three years previously had quarreled with  and had left the court of  at Nanking. Failing in his attempt to take Kan-chou, he was besieged at Nanchang by the Manchu commander, Tantai (see under ). This siege Chin withstood for eleven months, but when the city fell (March 1, 1649) he was wounded by an arrow and drowned himself in a pond east of the city wall. The posthumous title, Prince of Nanchang 南昌王, and the name, Chuang-wu 壯武, were conferred by the Ming court. His associate, Wang Tê-jên, was captured and killed.

[M.1/271/16a; M.41/75/4a, 16/3b; M.59/65/5a; 明季南略 Ming-chi nan-lüeh 13/15a; 三藩記事本末 San-fan chi-shih pên-mo 2/8b, 3/5a in 借月山房彙鈔 Chieh-yüeh shan-fang hui-ch'ao ;西南記事 Hsi-nan chi-shih 11/1a in 邵武徐氏叢書 Shao-wu Hsü-shih ts'ung-shu.]

2em

 CHIN Shêng-t'an. See under.

 CHIN-shih (Buddhist priest). See under.

 CHIH-t'ai-shih. See under.

 CHIN Tê-ch'un 金德純, scholar, was a native of Liaoyang, attached to the Chinese Plain Red Banner. Through his close relations with he became associated with the philosophical school of. In 1715 he wrote an account of the organization and discipline of the Eight Banners, in 1 chüan, entitled 旗軍志 Ch'i-chün chih. It appears in the Hsüeh-hai lei-pien, printed in 1831 (see under ), and in the second series of the 昭代叢書 Chao-tai ts'ung-shu.

[1/480/13a; 15/3/14b and preface.]

2em

 CH'IN Hui-t'ien 秦蕙田, Dec. 7, 1702–1764, Oct. 4, official, and scholar, was a native of Chin-k'uei (Wu-hsi), Kiangsu, a descendant in the twenty-sixth generation of the noted Sung poet, Ch'in Kuan 秦觀. His grandfather, Ch'in Sungling 秦松齡, was a chin-shih of 1655 and a successful competitor in the po-hsüeh hung-tz'ŭ examination of 1679 (see under ). His father, Ch'in Tao-jan 秦道然, was a chin-shih of 1709. Ch'in Hui-t'ien himself was adopted by his uncle, Ch'in I-jan 秦易然. In 1736 he became a chin-shih, taking third highest honors. His father (Ch'in Tao-jan), having been involved in the question of succession to the throne (see under ), had been imprisoned since 1728. Hence the first act of Ch'in Hui-t'ien after obtaining his degree with honors was to memorialize the throne offering to relinquish the favors he had received, in return for his father's release. The request was granted without relinquishment of his privileges, and his father enjoyed eleven more years of his old age peacefully at home. After filling various posts Ch'in Hui-t'ien was made (1743) sub-chancellor of the Grand Secretariat and two years later (1745) vice-president of the Board of Rites. When he concluded the period of mourning for the death of his father he was reappointed (1748) to his former post. Transferred to the Board of Punishments, he became concurrently (1757) president of the Board of Works and of the Board of Punishments and received also in the following year the honorary title of Grand Guardian of the Heir Apparent. In 1760 and again in 1763 he was chief examiner of the metropolitan examination. His request, early in the summer of 1764, to retire on the ground of ill-health was refused, but when he reiterated it in the autumn of the same year, it was granted. He died at Ts'ang-chou while traveling on a boat to his home in South China. He was canonized as Wên-kung 文恭. Ch'in Hui-t'ien's eldest son, Ch'in T'ai-chün 秦泰鈞, was a chin-shih of 1754. One of his two daughters married Chi Ch'êng-Yü 嵇承豫, a son of Chi Huang (see under ).

From youth onward Ch'in Hui-t'ien was a student of the rites (禮). In 1724, he and a few friends of his native place began to study and collect notes on the various Classics of rites, and during the years 1747 and 1748 when he was observing the mourning period for the death of his father he began to read and examine the Tu-li t'ung-k'ao (see under ). 167