However, according to my eldest brother's account, he would rather believe that the third nature of the origin of the Cao Gang is the most important.
The grains of the Qing Dynasty were collected every year by Shandong, Henan, Jiangsu, Zhejiang, Anhui, Jiangxi, Hunan and Hubei, and transported to various warehouses in Tongzhou, Beijing, to supply food and salaries for the royal family, aristocrats, civil and military officials, and Eight Banners soldiers. The number of ships entering Beijing from the eight provinces via the Caohe Transport Road is about six to seven thousand each year. Each ship is led by a guard sergeant, whose title is Qi Ding, just like the captain. The flag Ding is then responsible for recruiting required sailors, helmsmen, trackers, and porters. The total number of these manpower ranges from seven to eighty thousand to more than one hundred thousand. Every year, it takes hundreds of thousands of people to and from the road, about eight or nine months. But in addition to being allowed to carry a limited amount of tax-free native produce to be sold in various places along the route to make a small profit, each person’s "personal ICBC"-that is, the official salary-is pitifully small, but one, two to three and four. Between silver. Even if there was an increase during the Daoguang period, most of the workers’ annual "skills silver" was no more than ten taels of silver, which can be described as impoverished. The reason why these wandering people quickly merged together was actually economically motivated-they could gather the resources of everyone and engage in small-scale property purchase and profit activities. In the words of my eldest brother, it is: "Like the auntie club. One person is playing small money, and a hundred people playing big money. One person who helped Liangmi is a bachelor, and one hundred thousand people are uncles."
Food and food are transported to Beijing, and the people, board and lodging are naturally on board. But in the remaining three or four months, how should these poor coolies from various provinces shelter? At first, most of them lived on the streets of Hong Kong City, and there were many people who could not survive the cold and hunger. Later, three Luo sects came out, namely Qian Jian from Wujin in Jiangsu, Weng Yan from Changshu, and Pan Qing from Hangzhou. These three people gathered a group of Luojiao believers at the Gongchen Bridge outside Xinguan, Hangzhou Prefecture, and they invested in the construction of a small temple. The nunnery enshrines the statues of Buddha and the figure of Master Luo Zu Jingqing. In addition to allowing people to come and worship, they also provide simple meals and quilts during the three or four months of the boat’s return to empty space. Ding board and lodging. This facility has brought enlightenment to many helmsmen and sailors: they can also build an ancestral hall and offer Buddha statues at different water and land piers, collect incense money on weekdays, and provide board and lodging for the middle-aged people when they return to their vacancies. As for the helpers, they only need to pay meager support money and hire one or two people who will take care of the nunnery for a long time. Then, not only will the Cao boat take care of each other during its return to the air, but even if it is dead, it can also find a space near the nunnery to bury it, so as not to violent corpses in the wilderness and turn into desolate ghosts and lonely souls. My elder brother then made a strange analogy: "It's like saying that my uncle and aunt left their hometown, joined the army, and came to Taiwan with the army. Living by themselves is not as good as living together with everyone, which is like Caohe food back then. The men in the gang are the same as those who have entered the teaching. When they enter the teaching, the parents must help each other. Although the suffering is a little bitter, but the parents are the parents after all. When there is suffering, everyone eats together, and when there is difficulty, everyone should be together. You are like If you say live, live in this village; you’re like if you say eat, eat the food for the dependents. Broken tiles and mud walls, coarse tea and light rice, this is no different from the old nunnery in our bank, but the big guys are still generally happy. So you know. NS?"