He belonged to the _literati_, or educated class, and was born near Dap-Cau, a town on the Song-Cau river, in 1836. Like his father, he became a mandarin, and filled successively several important posts in the Civil Administration of his country. On the establishment of the French Protectorate he withdrew to Hué, the capital of Annam; but on the exile of Ham-Nghi he returned to his birth-place, and began secretly to organise the insurrection in the province of which he was a native, aided, as it has already been stated, by covert encouragement and subsidies from some of the high native officials at the Court. His choice of the Yen-Thé as a centre of resistance to the French was in itself no small proof of the acumen the man possessed. Apart from the difficulties which the surface configuration of the region offered to the movements of European troops, the natives were stronger and more courageous than those of the Delta, and it was from them that the greater part of the old army of Tu-Duc was recruited. After the capture of the citadels of Son-Tay and Bac-Ninh by the French, these troops, abandoned by their Black Flag allies, returned to their homes, concealed their arms, and, with the suppleness innate in the Asiatic, became for the time being peaceful cultivators of their native soil. Their minds were, however, deeply imbued with the delights of their past career--the satisfaction based on a sense of swaggering superiority over their unarmed compatriots, and the consequent facilities which had existed for plundering them. The long "siestas," slack discipline, and numerous pipes of opium were still causes for keen regret, and they hated the monotony and hard work attached to the pursuit of agriculture. It is, therefore, easy to imagine with what eager joy these former warriors received the whispered appeal of secret propaganda--an appeal combining the glamour of patriotism with the promise of rapine, plunder, and the other joys so dear to the majority of Orientals--and the mysterious manner in which the message was communicated to them was in itself a fascination owing to their belief in the supernatural. In 1888 the majority of the population of the Yen-Thé were fervent partisans of De-Nam, and but few villages had refused to throw in their lot with the insurgents. All the hamlets that abstained from joining the revolt were Catholic centres, for numerous missions of the Roman Church had been established in this district for more than a century.