--- title: Shaolin–Wudang Study (少林武當考) — Tang Hao, 1930 --- If this wiki has a single intellectual ancestor, it is the book **少林武當考 (*****Shàolín Wǔdāng Kǎo*****, "A Study of Shaolin and Wudang")**, published in **1930** by **Tang Hao** (唐豪). It was the first time anyone applied the tools of modern history — dated documents, steles, genealogies, field investigation — to the origin stories of the Chinese martial arts. And what it found was that the two grandest of those stories were false: **Bodhidharma did not bring boxing to Shaolin**, and **Zhang Sanfeng did not create the internal arts at Wudang**. Almost every "legend, then record" passage on this site descends from the method Tang Hao invented here. He set out, as one historian puts it, "to gore as many sacred cows as possible" — and the herd has never quite recovered. ## The man who wrote it **Tang Hao** (唐豪; courtesy name **Fansheng**, 范生; **1897–1959**, of Wu County in Jiangsu — some sources give 1896) came up from real poverty: a family that survived on piecework sewing, a schooling cut short, a largely **self-taught** scholar who nonetheless became the most learned man in his field. In 1910s Shanghai he studied **Liuhe Quan** (六合拳) under **Liu Zhennan**, moved in the reformist **Jingwu** milieu, and later trained **Xingyi** under Li Cunyi and **Chen-style taiji under Chen Fake**. He qualified and practiced as a **lawyer**. Arrested in 1927 on suspicion of Communist ties during Shanghai's upheavals, he left for **Japan**, where he studied law and political science — and watched a modern state fold its martial heritage (judo, kendo, bayonet fencing) into mass education as *rational physical culture*. He returned in 1928 to a striking appointment: **Section Chief for Editing and Review** (編審處長) at the new **Central Guoshu Institute** (中央國術館) in Nanjing, the government academy charged with modernizing the martial arts. It was from that desk, two years later, that he detonated *Shaolin–Wudang Study*. ## The book *Shaolin–Wudang Study* is built in two halves — an **upper part on Shaolin** (少林考) and a **lower part on Wudang** (武當考) — and its method is the whole point. Instead of repeating what manuals and masters *said*, Tang Hao asked what the **dated record** could *prove*. He read the early texts; he weighed the forged prefaces; and he went to the places — **Wudang in Hubei, the Shaolin Monastery in Henan, and Chen Village in Wen County** — to look for himself. The Institute's director **Zhang Zhijiang** (張之江) added a preface *agreeing* with him: that the inherited legends had bred groundless myths and needless feuds among martial artists. The two conclusions that shook the field: - **Shaolin.** The claim that the Indian patriarch **Bodhidharma** founded Shaolin boxing has no early evidence; it rests on the **forged prefaces of the Yijinjing** and on late, popular retellings. Shaolin's monks were real fighters — but their art grew from practice and arms, not from a sixth-century meditation master. - **Wudang.** The Daoist immortal **Zhang Sanfeng** as creator of an "internal" school at Wudang is, likewise, a **legend** — a Qing-era attribution, not a historical lineage. Underneath both sat Tang Hao's larger thesis: that Chinese martial arts arose from **military and practical history**, not supernatural revelation — a deflationary, modernizing argument exactly suited to the Republican moment. ## The Chen Village turn In **1932** Tang Hao followed the method to its most consequential result. Travelling to **Chen Village** (Chenjiagou) with Chen Ziming, he combed the **Chen family genealogy and local records** and concluded that **taijiquan was created by the seventeenth-century militia officer Chen Wangting** (陳王廷), drawing on the **military boxing of General Qi Jiguang** (whose *Boxing Classic in Thirty-Two Postures* shares form-names with the Chen sets) — *not* handed down from Zhang Sanfeng. It remains the reference point for every serious discussion of taiji's origins to this day, and the foundation of the lineage history told on the sister **taiji** wiki. ## Storm, and significance The book made enemies at once. Masters whose schools *sold* their legendary pedigrees saw the threat plainly; traditionalist factions in Nanjing — normally at each other's throats — **united to drive Tang Hao out**, and it took his martial brother Ju Guofu's diplomacy to keep the peace. That reaction is itself the measure of what he had done. He kept going. Over the 1930s and 1940s — much of it written under Japanese occupation, once while **hiding in a rice warehouse** — Tang Hao produced the **first bibliography of Chinese martial-arts texts** (中國武藝圖籍考, 1940), critical editions of primary sources (the **Wang Zongyue** taiji classic, **Qi Jiguang's** boxing canon), a collection of Qing **archery** manuals, and — directly relevant here — the **1941 《少林拳術秘訣考證》**, his point-by-point refutation of the spurious 1915 manual covered on its own page. After 1949 the state put him to work on martial-arts history at the Sports Commission, where he collaborated with **Gu Liuxin** (顧留馨); his eight-volume materials on the history of Chinese sport were finished near his death in Beijing in 1959. He is, by common consent, **the first true historian of the Chinese martial arts**, and scholars from **Douglas Wile** to **Meir Shahar** still build on his findings. His critical contemporary **Xu Zhen** (徐震, 徐哲東), whose *Outline of the National Arts* (國技論略) appeared in 1929, pursued the same skeptical project alongside him. ## The critic's blind spot Tang Hao was right about the big facts and worth reading with care about the rest. His findings stand; his framing carried a bias worth naming. Honest history requires saying where the first historian went wrong. Tang Hao was a **state-centric modernizer**: inclined to grant legitimacy only to what served a rational, national physical culture, he often dismissed the **folk** side of the martial world — temple troupes, street performers, village masters, secret-society lineages — as "feudal superstition." Later scholarship has complicated this twice over. Some of the "traditions" he debunked were indeed recent **invented traditions** — but invented traditions can still carry real meaning, binding communities and feeding a young nation's sense of itself. So *Shaolin–Wudang Study* is best read as Tang Hao himself would have wanted: as **evidence and argument**, to be weighed — not as a new orthodoxy to be swallowed whole. That is the spirit this wiki tries to keep. ## See also ## Sources The biography follows **Ben Judkins**, *Chinese Martial Studies* ("Lives of Chinese Martial Artists 12: Tang Hao — The First Historian of the Chinese Martial Arts"), drawing in turn on **Brian Kennedy and Elizabeth Guo**'s research; and the Chinese-language record (the **唐豪** article and martial-history features) for the courtesy name **范生**, the **中央國術館** post, the publication of **《少林武當考》** in 1930 with **張之江**'s preface, and the upper/lower (Shaolin/Wudang) structure. His significance and limitations follow **Douglas Wile**, *Lost T'ai-chi Classics from the Late Ch'ing Dynasty*, and **Meir Shahar**, *The Shaolin Monastery* (2008), both of whom rely on and refine his work. Birth year is given variously as 1896 or 1897. *Shaolin–Wudang Study* has been issued in modern collected editions; the 1930 original is long out of its original print run.