Hung-sui-tshuen.--Clanship in China.--Hung-sui-tshuen's
Genealogy: his Education.--Extraordinary Visions: Description of
them.--Description of Hung-sui-tshuen: his Early Days: his
Visions Explained: his Conversion: how
Effected.--Hung-sui-tshuen's Preaching: his Religious
Essays.--The God-worshippers.--Destruction of Idols.--Progress
of God-worshippers.--Numbers increase.--Hostilities
commence.--God-worshippers Victorious.--"Imperialist"
Cruelty.--Bishop of Victoria.--Chinese Dynasty proclaimed.
Hung-sui-tshuen is a name now familiar in most parts of Europe as that
of the chief--or King, as his followers term him--of the great Ti-ping
revolution in China. Unfortunately much misapprehension exists as to him
and his cause. Such information as I may give my readers, that has not
come under my personal observation, has been derived from the actors
themselves, especially all relating to the origin of the Ti-pings, their
progress until I met them, and the description of their great leader--in
fact, my knowledge of Hung-sui-tshuen has been obtained principally from
his Prime Minister and cousin (Hung-jin), his chamberlain, and many of
his chiefs and own clan. Since my return to England, I have had the
pleasure to peruse, for the first time, the admirable little work of the
late Rev. Theodore Hamberg, missionary of the Basle Evangelical Society
to China--"The Visions of Hung-sui-tshuen, and Origin of the Kwang-si
Insurrection." This, and the pamphlet entitled "Recent Events in China,"
by the Bishop of Victoria (published some nine or ten years ago),
coincide in most particulars with the information I have gathered from
direct sources; and, as all my journals, notes, and memoranda fell into
the hands of the Imperialists during my service with the Ti-pings, I
have found them very useful in recalling facts I might otherwise have
forgotten.
Hung-sui-tshuen was born in the year 1813, at a small village in the Hwa
district,[2] some little distance from the city of Canton. His
ancestors, originally from the north-east boundary of the Kwang-tung
province, soon after the complete subjugation of the Chinese by the
Manchoo Tartars, A.D. 1685, with many other families loyal to the Ming,
through the persecution and exactions of the invader, abandoned their
homes and sought refuge in the southern parts of Kwang-tung and
Kwang-se, the two most southerly provinces of China. Here, to the
present day, their descendants are known by the name of Hakkas
(settlers) by the Punti people (natives of the soil).
The genealogy of Hung-sui-tshuen's family is one of the most ancient in
China. During ten centuries, until the era of the present dynasty, they
trace members of their house occupying the most exalted stations in the
empire. So far back as the Sung dynasty, A.D. 1000, many of the Hungs
were prominent literati; from that time till the Manchoo invasion,
numbers of them have been members of the Han-lin College--the highest
literary rank in China. For many generations the dignity of Minister of
State was attained, and this was particularly the case throughout the
sovereignty of Sung. During the Ming dynasty (the last Chinese one)
likewise, the Hungs invariably numbered men of renown and literary
attainments among them. They became allied to the Imperial family by
marriage; and it was one of the Hungs who, as generalissimo of the
Chinese forces, fought the last battle in defence of Nankin and the Ming
prince. The prince was treacherously killed by some of his own
followers, while the general perished with the greater number of his
troops, being totally defeated by the Tartars, who thus destroyed the
last attempt to keep them north of the river Yang-tze-kiang.
Like most countries, China has had her feudal period, the earliest and
last authentic records of which refer to the ninth and tenth centuries.
In this, as in many important events, the Chinese have been before
western nations, their feudal system having terminated anterior to the
meridian of that of Europe. A system of clanship, however, prevails in
many parts of China; all persons of the same surname, though frequently
numbering tens of thousands, being considered near kindred; and,
singularly enough, not being allowed to marry amongst themselves. I am
inclined to believe this is much lessened at the present day, for I have
generally found that members of a clan or kindred do not reverence any
one head of the entire name, but one much more nearly related to
themselves, and who is seldom elder, or chief, of more than some
hundreds. Previous to the incursion of the Manchoos, Hung-sui-tshuen's
kindred formed a vast and powerful body; their stanch support of the
last struggles for the Ming dynasty, and the sanguinary persecutions
they, in common with other obnoxious families, suffered from the
invader, greatly reduced their number. Upon the outbreak of the Ti-ping
revolution, the Hung clan was supposed to number upwards of 20,000
persons; subsequent to that event the greater part were massacred by the
Imperialists, simply because they were the connections of a rebel! Of
Hung's immediate relatives, who, to the number of five or six hundred,
peopled his native village under the authority of his father, not one
remains; men, women, and children, all who were unable to join him, were
mercilessly slaughtered by the ruthless Manchoo, and their very
dwellings swept from the face of the earth.
Now, although the honourable and ancient lineage of Hung-sui-tshuen has
never been disputed, some persons, with a mendacity truly astonishing,
have amused themselves by designating him the "Coolie King." Not only
was Hung of good family--a secondary consideration in China, where
personal rank is everything[3]--but his own position, as a member of the
literati, was one of the most honourable. These are qualifications, it
is probable, the persons who styled him "Coolie King" do not possess.
For many generations Hung's progenitors had been the chiefs or elders of
their clan. His father fulfilled this capacity, and governed the affairs
of his own and many surrounding villages. In spite of Hung's line of
ancestry and his father's eldership, they were far from being well
supplied with the good things of this life; in fact, their freehold was
barely sufficient to support them. The family mansion was by no means
suitable to the former dignity of the name. An ordinary Chinese farmer's
cottage, containing nothing but the simplest articles of use, was the
birthplace of one of the greatest men the empire has ever produced. At
the earliest age, Hung exhibited a remarkable aptitude for study, became
an inmate of the village school at seven years of age, and in less than
twice that time had become proficient in the usual course of Chinese
education; besides which, he studied by himself the history of China,
and the higher branches of Chinese literature. Even at this early
period, he was universally distinguished for his extraordinary talents,
which were so highly appreciated by his teachers and relatives, that
they united in defraying the expense of his further education. At
sixteen years of age the want of means put an end to his studies; within
a year, however, a young fellow-student took him as a companion. After
this, when eighteen years of age, he was appointed schoolmaster of his
native village, by the unanimous wish of the people.
About this time Hung commenced to attend the public examinations at
Canton. These examinations confer upon successful candidates one of four
literary degrees, commencing with a district examination, leading to a
departmental one, to a provincial one, and finally to a Pekin
examination, from which members of the Han-lin college are selected.
Although Hung-sui-tshuen was always one of the most distinguished at the
district examinations, through the corruption of the Manchoo officials,
to whom bribery alone is a passport, he was unable to obtain his degree.
At last, upon another visit to the public examinations, about the year
1836, an event took place that ultimately, in no slight manner, affected
his future career. This I cannot do better than give in the words of the
Rev. T. Hamberg:--
"In the streets he found a man dressed according to the custom
of the Ming dynasty, in a coat with wide sleeves, and his hair
tied in a knot upon his head. The man was unacquainted with the
Chinese vernacular tongue, and employed a native as interpreter.
A number of people kept gathering round the stranger, who used
to tell them the fulfilment of their wishes, even without
waiting for a question from their side. Sui-tshuen approached
the man, intending to ask if he should attain a literary degree,
but the man prevented him by saying, 'You will attain the
highest rank, but do not be grieved, for grief will make you
sick. I congratulate your virtuous father.' On the following day
he again met with two men in the Siung-tsang street. One of
these men had in his possession a parcel of books consisting of
nine small volumes, being a complete set of a work, entitled,
'Keuen-shi-leang-yen,' or 'Good Words for Exhorting the Age,'
the whole of which he gave Hung-sui-tshuen, who, on his return
from the examination, brought them home, and after a superficial
glance at their contents, placed them in his bookcase, _without
at the time considering them to be of any particular
importance_."
Once more, in the year 1837, Hung-sui-tshuen attended the examinations.
Upon this occasion, after being placed high on the list, his rank was
afterwards lowered. This, with the gross injustice and partiality of
the examiners, so affected him, that he returned home very ill. His
illness lasted for a considerable time, during which he underwent a
marvellous series of visions or dreams.
In the account of Hung's visions and earlier life, it will be necessary
to quote frequently from Mr. Hamberg's little work, he having received
in detail many important facts I only had in substance from Hung-jin. I
feel the more confident of the indulgence of my readers from the fact of
the interesting nature of all I shall quote, and, moreover, the absolute
necessity of doing so in order to enable them to form a correct judgment
of the noble character and almost superhuman career of the Tiping-wang.
It must be remembered that in a country like China, where literary
distinction, until Manchoo corruption altered it, was the recognized
path to honour and fame, everything tended to excite the hopes and
ambition of Hung-sui-tshuen, who was more than usually intellectual, and
whose failure to attain eminence, through the degenerated policy of the
Manchoo dynasty, who no longer observe the rights of the literati in
their selection of public officers, must have been accompanied with a
degree of mortification and bitterness never experienced by Europeans,
who have a variety of paths to distinction.
The visions of Hung-sui-tshuen, as related by Hung-jin, are thus
published in Mr. Hamberg's account:--
"He first saw a great number of people, bidding him welcome to
their number, and thought this dream was to signify that he
should soon die, and go into the presence of Yen lo-wang, the
Chinese king of Hades. He therefore called his parents and other
relatives to assemble at his bedside, and addressed them in the
following terms:--'My days are counted, and my life will soon be
closed. O my parents! how badly have I returned the favour of
your love to me! I shall never attain a name that may reflect
its lustre upon you.' After this he lost all strength and
command over his body, and all present thought him about to
die--his outward senses were inactive, and his body appeared as
dead, lying upon the bed; but his soul was acted upon by a
peculiar energy, so that he not only experienced things of a
very extraordinary nature, but afterwards also retained in
memory what had occurred to him. At first, when his eyes were
closed, he saw a dragon, a tiger, and a cock entering his room,
and soon after, he observed a great number of men, playing upon
musical instruments, approaching with a beautiful sedan-chair,
in which they invited him to be seated, and then carried him
away. Sui-tshuen felt greatly astonished at the honour and
distinction bestowed upon him, and knew not what to think
thereof. They soon arrived at a beautiful and luminous place,
where on both sides were assembled a multitude of fine men and
women, who saluted him with expressions of joy. As he left the
sedan, an old woman took him down to a river, and said, 'Thou
dirty man, why hast thou kept company with yonder people and
defiled thyself? I must now wash thee clean.' After the washing
was performed, Sui-tshuen, in company with a great number of
virtuous and venerable old men, among whom he remarked many of
the ancient sages, entered a large building, where they opened
his body with a knife, took out his heart and other parts, and
put in their place others, new and of a red colour. Instantly
when this was done, the wound closed, and he could see no trace
of the incision which had been made.
"Upon the walls surrounding this place, Sui-tshuen remarked a
number of tablets with inscriptions exhorting to virtue, which
he one by one examined. Afterwards, they entered another large
hall, the beauty and splendour of which was beyond description.
A man, venerable in years, with golden beard, and dressed in a
black robe, was sitting in an imposing attitude upon the highest
place. As soon as he observed Sui-tshuen, he began to shed
tears, and said, 'All human beings in the whole world are
produced and sustained by me; they eat my food and wear my
clothing, but not a single one among them has a heart to
remember and venerate me; what is, however, still worse than
that, they take of my gifts and therewith worship demons; they
purposely rebel against me, and arouse my anger. Do thou not
imitate them.' Thereupon he gave Sui-tshuen a sword, commanding
him to exterminate the demons, but to spare his brothers and
sisters; a seal, by which he would overcome the evil spirits;
and also a yellow fruit, to eat which Sui-tshuen found sweet to
the taste. When he had received the ensigns of royalty from the
hand of the old man, he instantly commenced to exhort those
collected in the hall to return to their duties to the venerable
old man upon the high seat. Some replied to him, saying, 'We
have indeed forgotten our duties towards the venerable.' Others
said, 'Why should we venerate him? let us only be merry, and
drink together with our friends.' Sui-tshuen then, because of
the hardness of their hearts, continued his admonitions with
tears. The old man said to him, 'Take courage, and do the work;
I will assist thee in every difficulty.' Shortly after this, he
turned to the assemblage of the old and virtuous, saying,
'Sui-tshuen is competent to this charge.' And thereupon he led
Sui-tshuen out, told him to look down from above, and said,
'Behold the people upon this earth! hundredfold is the
perverseness of their hearts.' Sui-tshuen looked, and saw such a
degree of depravity and vice, that his eyes could not endure the
sight, nor his mouth express their deeds. He then awoke from his
trance, but still being under its influence, he felt the very
hairs of his head raise themselves, and suddenly seized by a
violent anger, forgetting his feebleness, put on his clothes,
left his bedroom, went into the presence of his father, and
making a low bow, said, 'The venerable old man above has
commanded that all men shall turn to me, and all treasures shall
flow to me.' The sickness of Sui-tshuen continued about forty
days, and in vision he often met with a man of middle age, whom
he called his elder brother, who instructed him how to act,
accompanied him upon his wanderings to the uttermost regions in
search of evil spirits, and assisted him in slaying and
exterminating them. Sui-tshuen also heard the venerable old man
with the black robe reprove Confucius for having omitted in his
books clearly to expound the true doctrine. Confucius seemed
much ashamed, and confessed his guilt.
"Sui-tshuen, while sick, as his mind was wandering, often used
to run about his room, leaping and fighting like a soldier
engaged in battle. His constant cry was, 'Tsan-jau, tsan-jau,
tsan-ah, tsan-ah! Slay the demons, slay the demons!--slay, slay;
there is one, and there is another. Many, many cannot withstand
one single blow of my sword.'
"His father invited magicians, by their spells, to drive away
the evil spirits he thought possessed his son; but Sui-tshuen
said, 'How could these imps dare to oppose me? I must slay them,
I must slay them! Many, many cannot resist me!' As in his
imagination he pursued the demons, they seemed to undergo
various changes and transformations, at one time flying as
birds, at another time appearing as lions. Lest he should be
unable to overcome them he held out his seal against them, at
the sight of which they immediately fled away.
"During his exhortations he often burst into tears, saying, 'You
have no hearts to venerate the old father, but you are on good
terms with the impish fiends; indeed, indeed, you have no
hearts--no conscience more.' He often said that he was duly
appointed Emperor of China, and was highly gratified when any
one called him by that name; but if any one called him mad, he
used to laugh at him, and to reply, 'You are, indeed, mad
yourself; and do you call me mad?' When men of bad character
came to see him, he often rebuked them and called them demons.
All the day long he used to sing, weep, exhort, reprove by
turns, and in full earnest."
The following is the description of Hung-sui-tshuen, given by his cousin
Hung-jin, upon his return to health:--
"Sui-tshuen's whole person became gradually changed, both in
character and appearance. He was careful in his conduct,
friendly and open in his demeanour; his body increased in height
and size; his pace became firm and imposing, his views enlarged
and liberal. His friend describes him as being, at a later
period, a rather tall man, with oval face and fair complexion,
high nose, small round ears, his voice clear and sonorous. When
he laughed, the whole house resounded; his hair was black, his
beard long and sandy, his strength of body extraordinary, his
power of understanding rare. Persons of vicious habits fled from
his presence, but the honest sought his company.
"From his youth, Hung-sui-tshuen was generally liked by all,
because of his open and straightforward character. He was gay
and friendly, but not dissolute. Being superior in talent to
most of his fellow-students, he often used to make sport of
them, and cause them to feel his sharp wit; but still, his
friends were fond of listening to his remarks, as they generally
contained true and noble ideas, and acknowledged his superior
intellect. After his sickness, his whole person became changed,
his manners noble and dignified. He sat erect upon the chair,
his hands placed upon his knees, and both his feet resting a
little apart, but never crossed upon the ground, without leaning
backwards or to either side; and, though sitting for hours, he
never appeared fatigued. He did not look aslant or backwards;
his pace in walking was dignified, neither quick nor slow; he
now spoke less and laughed seldom. After he had begun to
worship, he was very strict in regard to his own conduct. In his
words he was often severe, and easily offended others. He liked
to sit down and talk with honest and sincere men, though they
were ever so poor and of low estate; but he could not bear with
the profligate, even if they were ever so rich and high in
station."
The visions of Hung-sui-tshuen, marvellous as they were, and deeply
significant upon many important points, could never have led to any
earthly result but through the medium of some earthly key. This came at
last, and the whole train of circumstances admit of no other
interpretation than the will of a divine, inscrutable Providence. It is
doubtful whether any one impressed with a sense of the awfully
mysterious power of an Almighty Creator can dispute the cause of
Hung-sui-tshuen's visions, conversion, and ultimate career; or that they
rival many of the miracles of old which have been handed down to us,
dimmed by the obscurity of time, and rendered difficult of
comprehension by the subtleties of language as well as by the figurative
style of the ancients.
For several years Hung-sui-tshuen continued his studies and acted as
village schoolmaster. On one occasion, while engaged as teacher at a
village some ten miles distant from his native place, a cousin, Le,
while searching his bookcase, chanced to come across the small volumes,
"Good Words for Exhorting the Age." Le inquired the nature of the works,
but Sui-tshuen was unacquainted with the contents and lent them to him
to read. It is stated by the Rev. T. Hamberg:--"These books contain a
good number of whole chapters of the Bible according to the translation
of Dr. Morison, many essays upon important subjects from single texts,
and sundry miscellaneous statements founded on Scripture."
Le read the books and returned them, stating their contents were very
extraordinary, and differed entirely from Chinese books. Sui-tshuen then
took the books and commenced reading them closely and carefully. He was
greatly astonished to find in these books what he considered an
explanation of his own visions of six years before, and that their
contents corresponded in a singular manner with all he had experienced
at that time. He now understood the venerable old one who sat upon the
highest place, and whom all men ought to worship, to be God the Heavenly
Father; and the man of middle age, who had instructed him and assisted
him in exterminating the demons, to be Jesus the Saviour of the world.
The demons were the idols, his brothers and sisters were the men in the
world. Sui-tshuen felt as if awaking from a long dream. He rejoiced in
reality to have found a way to heaven, and a sure hope of everlasting
life and happiness. Learning from the books the necessity of being
baptized, Sui-tshuen and Le now, according to the manner described in
the books, and as far as they understood the rite, administered baptism
to each other. They prayed to God, and promised not to worship evil
spirits, not to practise evil things, but to keep the heavenly
commands; then they poured water upon their heads, saying, "Purification
from all former sins, putting off the old, and regeneration." When this
was done they felt their hearts overflowing with joy, and Sui-tshuen
composed the following ode upon repentance:--
"When our transgressions high as heaven rise,
How well to trust in Jesus' full atonement;
We follow not the demons, we obey
The holy precepts, worshipping alone
One God, and thus we cultivate our hearts.
The heavenly glories open to our view,
And every being ought to seek thereafter.
I much deplore the miseries of hell.
O turn ye to the fruits of true repentance!
Let not your hearts be led by worldly customs."
They thereupon cast away their idols and removed the tablet of
Confucius, which is generally found in the schools, and worshipped by
the teacher as well as the pupils.
In a little while Hung-sui-tshuen returned to his native village. He
soon converted to the religion his cousin Hung-jin, and an intimate
friend, Fung-yun-san, also a teacher.
While at home, Sui-tshuen and his friends attentively studied the books,
which Sui-tshuen found to correspond in a striking manner with his
former visions--a remarkable coincidence, which convinced him fully as
to their truth, and that he was appointed by Divine authority to restore
the world--that is, China--to the worship of the true God.
I must particularly recommend to the notice of my readers the sound
reasoning and wisdom of Hung-sui-tshuen's own explanation, and the high
and exalted determination his subsequent acts have so nobly fulfilled.
"These books," said he, "are certainly sent purposely by Heaven to me,
to confirm the truth of my former experiences. If I had received the
books without having gone through the sickness, I should not have dared
to believe in them, or have ventured, on my own account, to oppose the
customs of the whole world; if I had merely been sick, but had not also
received the books, I should have had no further evidence as to the
truth of my visions, which might also have been considered as merely
productions of a diseased imagination."
Then he raised his voice and spoke in a bold manner:--
"I have received the immediate command from God in His presence: the
will of Heaven rests with me. Although thereby I should meet with
calamity, difficulties, and suffering, yet I am resolved to act. By
disobeying the heavenly command, I would only rouse the anger of God;
and are not these books the foundation of all true doctrines contained
in other books?"
Under this conviction, Sui-tshuen, when preaching the new doctrine to
others, made use of his own visions and the books, as reciprocally
evidencing the truth of each other. He revered the books highly, and if
any one wished to read them, he urgently told them not to alter or mark
them in any manner, because, said he, it is written therein, "Jehovah's
word is correct" (Ps. xxxiii. 4).
The small volumes, "Good Words for Exhorting the Age," that have
exercised such a wonderful effect upon a great proportion of the
Chinese, through the individual acts of Hung-sui-tshuen, were the
production of Liang Afah, one of Dr. Milne's Chinese converts.
Consequently it may be argued that contact with Europeans has been
instrumental in producing the great Ti-ping revolution, and that to Dr.
Milne and his convert, Liang Afah, may be attributed the honour of being
agents in converting Hung-sui-tshuen and in originating the first
Christian movement in modern Asia.
Although, through the foreign idiom, want of commentaries, and use of
pronouns (unintelligible through the absence of the relative),
Hung-sui-tshuen, as well as his earlier converts, misunderstood some
parts of Liang Afah's volumes, still it is indisputable that the grand
truths of Christianity were fully and completely appreciated by them. As
the Bishop of Victoria has written:--"Stung with a sense of injustice,
and feeling the full weight of disappointment, he found his knowledge of
Confucian lore no longer the road to office and distinction. It was at
such a critical season of the future _hero's_ career that the truths of
the Holy Scriptures were presented to his notice, and the pure doctrines
of Christianity arrested his mind."
Hung-sui-tshuen, after some time, again returned to his teachership in
the other village, leaving Hung-jin to expound and study the new
doctrine. Sui-tshuen's own relatives were soon converted from idolatry
and received baptism.
With his few followers he now experienced the usual worldly effects of
devout opposition to the sinful and idolatrous practices of neighbours.
Hung and his friends lost their scholastic employment and became very
poor. Unable longer to maintain themselves at home, they determined to
visit other districts and preach the true doctrine, hoping to support
themselves by the sale of a few articles they carried with them for the
purpose.
Hung, Fung-yun-san, and two other friends left their native villages and
started upon a proselytizing mission to the independent tribes of
Miau-tze. Passing through the village of Hung's relatives, the Le
family, they converted and baptized several of them. Afterwards Hung-jin
was engaged as teacher at this place (Clear-far), and in course of time
baptized upwards of fifty persons.
Sui-tshuen and his friends continued their journey, everywhere preaching
the new doctrine, teaching men to worship the one God, Jehovah, who sent
his Son to atone for the sins of the world; and in every place they
found some willing to accept their words. Into the wild and mountainous
regions of the Miau-tze, Hung and Fung-yun-san journeyed alone, their
friends having left them. They were fortunate enough to meet with a
teacher who kept a school for Chinese instruction to the aborigines.
Being ignorant of the Miau-tze dialect, after converting the
schoolmaster and leaving a few tracts with him, they continued their
journey to a part of Kwang-si where Hung had relatives.
Hung at last reached the village of his cousin Wang, and at this place
preached with such devout eloquence as not only to convert hundreds to
Christianity, but to cause many to believe that he and Yun-san were
descended from heaven to preach the true doctrine.
To relieve his cousin from the support of so many guests, two converts
of the Hung family having likewise arrived, he ordered Yun-san and the
others to return to Kwang-tung. Fung-yun-san, however, was moved to
continue teaching the Gospel; therefore, although the two returned, he
remained preaching by the roadside. Meeting with some workmen he knew,
he journeyed with them to a place named Thistle Mount, where, assisting
them in their work, he at the same time taught them the way to immortal
life.
Some of the workmen, convinced by Yun-san's preaching, went to their
employer and informed him. The master engaged Yun-san as teacher of his
school, and was himself soon baptized. Yun-san remained in the
neighbourhood of Thistle Mount several years, and preached with great
zeal and success; so that a large number of persons, whole families of
various surnames and clans, were baptized. They formed congregations
among themselves, gathering together for religious worship, and became
soon extensively known under the name of "the congregation of the
worshippers of God." In the meanwhile Hung-sui-tshuen returned home, and
greatly displeased Fung-yun-san's relations by having returned without
him. During 1845-46 Hung remained at home, employed as village teacher.
He wrote many essays, discourses, and odes upon religious subjects, all
of which were afterwards improved and printed in the "Imperial
Declaration of Ti-ping," at Nankin.
Hung-sui-tshuen unceasingly continued his preaching of Christianity,
baptizing many people who had learned to believe in God and our Saviour.
He often met Hung-jin, still a teacher at the village Clear-far, once
expressing his hatred of the tyrant Manchoo thus:--
"God has divided the kingdoms of the world, and made the ocean to be a
boundary for them, just as a father divides his states among his sons;
every one of whom ought to reverence the will of his father, and quietly
manage his own property. Why should now these Manchoos forcibly enter
China, and rob their brothers of their estate?"
Again, at a later period he said:--
"If God will help me to recover our estate, I ought to teach all nations
to hold every one its own possessions, without injuring or robbing one
another; we will have intercourse in communicating true principles and
wisdom to each other, and receive each other with propriety and
politeness; we will serve together one common heavenly Father, and
honour together the doctrines of one common heavenly Brother, the
Saviour of the world; this has been the wish of my heart since the time
when my soul was taken up to heaven."
It is a pity the monarchs of Europe and their statesmen possess not the
sentiments of the "Coolie King."
In the latter part of the year 1846, a Chinaman named Moo arrived at
Hung's village from Canton. He informed him missionaries were preaching
the true doctrine in that city. Sui-tshuen and his cousin Hung-jin were
unable to visit the city, being engaged by their schools. Moo, upon his
return to Canton, mentioned to a Chinese assistant of Mr. Roberts
(missionary) the existence of the God-worshippers. This assistant having
written and invited Hung and his cousin to Canton, in 1847 they visited
that city, and studied Christianity under Mr. Roberts and other
missionaries. Upon the expiration of one month they returned to their
village with two converts; they all preached here a short time, and then
went back to Canton, Hung-jin remaining at home. For some time
Hung-sui-tshuen continued his studies in Canton; but at last, through
the intrigues of some of Mr. Roberts' assistants, who became jealous of
his superior talent, he left that city, and started upon a tour to
Kwang-si, in search of his friend Fung-yun-san.
After a journey of much suffering, by reason of his poverty, Sui-tshuen
at last reached the abode of his cousin Wang. He soon heard of Yun-san's
earnest and successful career at "Thistle Mount;" and, rejoicing, joined
him, preaching the Gospel and teaching everywhere.
These primitive Christians soon numbered two thousand, and were
increasing day by day. Rapidly the surrounding country came under the
influence of the new doctrine. "Men of great influence, and graduates of
the first and second degrees, with great numbers of their clans, joined
the congregation."
Hung-sui-tshuen, upon his arrival, immediately replaced their former
books with copies of the Bible he had brought from Canton; reserving
only such parts as were of the New Testament.
Ere long commenced the iconoclastic impulse that has since proved one of
the greatest characteristics of the Ti-ping revolution. In the
department of Siang, Kwang-se, an idol named "Kan-wang-ye" had long been
celebrated, the natives far and near believing in its power.
Hung-sui-tshuen becoming acquainted with their grossly superstitious and
ignorant veneration for this idol, was greatly enraged, and with three
friends, including Fung-yun-san, started for the temple. Reaching the
place, they found the idol of a dreadful and imposing aspect; nothing
daunted, Sui-tshuen with a stick dashed the idol to pieces, destroying
its fine raiment and the vessels of spices and incense.
When the people became aware of this desecration of their idol, they set
about apprehending the perpetrators. A young boy becoming, as they
thought, possessed by the demon, told them not to molest the destroyers.
The people therefore desisted, and this event greatly advanced the
reputation of Hung-sui-tshuen, soon leading to an important addition to
his followers.
The iconoclastic zeal thus introduced was quickly followed up by the
destruction of many images. Upon this the officials, for the first time,
came into contact with them, and Fung-yun-san and another were
imprisoned, mainly through the malignancy of a rich graduate named Wang,
who bribed the magistrate for that purpose. Eventually, the
God-worshippers induced the same official to release their friends, but
only Fung-yun-san was restored to them; the other had expired in prison,
through the brutal treatment of his Manchoo jailers.
About this time--the latter part of 1848--Hung-sui-tshuen's father died,
at the age of seventy-three. He had long given over the errors of
idolatry, and had received Christian baptism. Upon his death-bed he
admonished his children, saying:--"I am now ascending to heaven: after
my decease, you must not call any Buddhist priests, or perform any
heathen ceremonies, but merely worship God, and pray to him."
At the end of 1848, Hung-sui-tshuen and his friend Fung-yun-san left the
congregation of God-worshippers at Thistle Mount, and returned to their
homes.
About the middle of 1849 they again set out for their friends in
Kwang-si. At the end of this year, during his absence, the first son of
Hung-sui-tshuen was born; at the instant of his birth the following
singular circumstance took place:--"Thousands of birds, as large as
ravens and as small as magpies, made their appearance. They continued
long hovering about in the air, and finally settled in the trees behind
the dwelling of Sui-tshuen. These birds remained in the neighbourhood of
the village about one month, to the astonishment of the people, who said
that the crowd of birds came to do homage to the new-born king."
Upon their arrival, Hung-sui-tshuen and Yun-san were joyfully received
by the God-worshippers. They now heard of singular occurrences having
taken place among the brethren during their absence. It appeared that,
often while engaged in prayer, one or other of them was seized by a sort
of fit, and falling to the ground in a state of ecstasy, was moved by
the spirit, and uttered extraordinary words of exhortation, reproof, or
prophecy. The more remarkable of these rhapsodies were noted down, and
reserved for the inspection of Hung-sui-tshuen. Those he principally
pronounced as true were uttered by one Yang-sui-tshin, who afterwards
became one of the principal Ti-ping chiefs. This same Yang was said to
possess the power of healing sickness by intercession for the afflicted,
many having been cured in a wonderful manner, after prayer to God.
Hung-sui-tshuen compelled his followers to observe strict order, and
although Fung-yun-san was the original chief and founder of the
congregation, they all, with one accord, acknowledged the superiority of
the former; electing him as their leader, as well for his personal merit
as his extraordinary ability to command and organize a strict discipline
among so heterogeneous a multitude as themselves.
At this time, Hung prohibited the use of opium, and even tobacco, and
all intoxicating drinks, and the Sabbath was religiously observed. About
the same period he sent to Kwang-tung for his whole family, giving as
his reason, that a pestilence would shortly visit the earth, and carry
off the unbelievers. Singularly enough, some parts of Kwang-si were
visited by a malignant distemper, whereby the number of his adherents
was greatly increased, many believing they escaped disease merely by
joining the God-worshippers.
About the end of the year 1850, a civil war broke out between the Punti
men and the Hakkas. Although at first the Hakkas were victorious, being
a more hardy and adventurous people than the Puntis, the superior
numbers of the latter soon prevailed, who, not contented with defeating
the enemy, followed up the victory by even destroying their habitations.
In dire distress, the Hakkas sought a refuge among the God-worshippers,
willingly adopting their religion.
So great a celebrity had the God-worshippers attained in Kwang-si, that
not only the Hakkas came to them, but many outlaws, who refused
allegiance to the Manchoo; and all persons in distress, or in any way
afflicted, together with their families.
With a far-seeing discernment, Hung-sui-tshuen had long expected the
course of events that at last resulted from the presence of so many
various elements, for the most part obnoxious to the Government. His
plans were arranged, his resolution fixed, and he only awaited a
favourable opportunity to act. The following ode, which he composed
about this time, affords an index of his intentions:--
"When in the present time disturbances abound,
And bands of robbers are like gathering vapours found,
We know that heaven means to raise a valiant band
To rescue the oppressed and save our native land.
China was once subdued, but it shall no more fall.
God ought to be adored, and ultimately shall.
The founder of the Ming in song disclosed his mind,
The Emperor of the Han drank to the furious wind.
From olden times all deeds by energy were done,
Dark vapours disappear on rising of the sun."
This ode is highly significant to the Chinese. Hung alludes to the many
bands of robbers rising like the vapours on the mountain tops; he
expresses his intention to allow them to fight and fatigue each other,
when he would easily become their master,--such being the plan expressed
by the founder of the Ming dynasty in his song--comparing himself to the
aster, a flower that only begins to blossom when others have passed
away; and, after they have ceased to contend, remains undisputed master
of the field.
The defeat of the Hakkas ere long realized Sui-tshuen's predictions. The
God-worshippers gradually became involved in the quarrels of their new
allies, and at last were not only accused of annoying the worship of
others, and destroying their idols, but also of helping the outlaws and
fostering rebellious intentions against the usurping dynasty. Sui-tshuen
and Yun-san at this period left "Thistle Mount," and retired to the
privacy of a friend's house situated in a mountainous recess. The
Manchoo soldiers were sent against them here; but, afraid to enter the
glen, contented themselves with blockading the pass, sure of the
ultimate capture of the inmates. "At this critical moment it is reported
that Yang-sui-tshin, in a state of ecstasy, revealed to the brethren of
Thistle Mount the impending danger of their beloved chiefs, and exhorted
them to hasten to their rescue." A considerable body marched against the
soldiers who watched the pass, routed them with ease, and Sui-tshuen and
Yun-san were carried off in triumph.
Hung-sui-tshuen now concentrated all his followers, who had already
converted their goods into money, and formed a common treasury. They
were thus prepared, if necessary, for the emergency of flight. Fear for
the safety of themselves and families quickly brought the entire
congregation of the God-worshippers together. "Old and young, rich and
poor, men of influence and education, graduates of the first and second
degrees, with their families and adherents, all gathered round the
chiefs. Wei-ching alone brought with him about one thousand individuals
of his clan."
Previously to this, the God-worshippers had suffered much persecution
from the local authorities, many being imprisoned and killed by want and
ill-treatment. Soon the jealous fears of the Manchoo officials led them
to send troops against a native movement which they knew full well they
had good cause to dread by reason of their own tyrannical rule.
Hostilities having once commenced, a bold and energetic course became
imperative. A strong body of soldiers being on the march for their
present position, Hung-sui-tshuen prepared to receive them. Abandoning
Thistle Mount, he took possession of the market-town Lieu-chu, close at
hand. This small city was surrounded by a broad river, protecting it
from sudden attack, which Sui-tshuen soon fortified so strongly that,
when the soldiers arrived, it was impregnable. From this place
Sui-tshuen sent messengers into Kwang-tung, calling upon the remaining
relatives of the two clans, Hung and Fung, to join him in Kwang-si.
Before they could do this, Sui-tshuen, from want of provisions, was
compelled to move his camp. This he effected in a fine strategic manner.
To deceive the Imperialists as to his real intentions, he placed a
number of women and boys belonging to the town in a house close to the
river, and in the direction of the besiegers' camp, ordering them to
beat the drums throughout the following day; while he, with his entire
force, evacuated the place at night without giving the foe the slightest
suspicion of his movement.
The Imperialists, as soon as they discovered the trick that had been
played upon them, detached light troops in pursuit; but these, venturing
too closely upon the rear of the retreating forces, were repulsed with
severe loss. The Imperialists now, according to their usual habits,
commenced to vent their cowardly rage upon the unoffending inhabitants
by burning several thousand houses, and plundering indiscriminately.
They slaughtered numbers of the townspeople upon the slightest
suspicion that they were God-worshippers, or even friendly disposed
towards them.
"Many of these unhappy victims evinced great self-possession, and
resignation to their fate. One named Tsen said to the soldiers, 'Why do
you delay? If you are to kill me, then do so,--I fear not to die.' He,
with many others, refused to kneel down, and received the death-blow in
an upright posture. These cruelties greatly incensed the populace; and
many, who otherwise would have remained quietly at home, desirous to
worship God without taking part in the insurrection, were thus forced to
leave their abodes and join the army of Hung-sui-tshuen."
After evacuating the town of Lieu-chu, Hung took up his new position at
a large village, Thai-tsun, and at this place received very considerable
additions to his force. Two _female_ rebel chiefs of great valour, named
respectively Kew-urh and Szu-san, each bringing about two thousand
followers, here joined him, submitting to his authority and adopting the
religions opinions of his people. About this time eight chiefs of the
San-hoh-hwui, or Triad Society--a confederation of many years' standing,
sworn to expel the Manchoos and free China of their hateful
presence--entered into negotiations with Hung-sui-tshuen to join his
army, which he agreed to upon condition that they would conform to the
worship of the true God. He sent teachers to them, and when they were
sufficiently instructed, permitted them to join him.
Unfortunately, it now happened that out of sixteen teachers, one of the
number was found guilty of peculation, by having withheld from the
public treasury his share of the presents they had received from the
Triad chiefs for their instruction. Having often before been convicted
of violating their regulations, this last offence was no sooner proved
against him than Sui-tshuen and his own relatives condemned and punished
him, according to the full rigour of their law, by decapitation. When
the chiefs of the Triads found that one who had just been their teacher
was capitally punished for so slight a transgression, they became
uncomfortable, and said:--"Your laws seem to be rather too strict; we
shall, perhaps, find it difficult to keep them; and upon any small
transgression you would, perhaps, kill us also."
Upon which, seven of them departed with their men, and afterwards
surrendering to the Imperialists, turned their arms against the
God-worshippers. One chief--Lo-thai-kang--preferred remaining with the
latter.
The varied elements of his followers--the simple God-worshipper, the
discontented Hakka, with Triads, outlaws, and other known opponents to
the Manchoo rule--were all destined, by Hung-sui-tshuen's comprehensive
mind, soon to establish for themselves an important political existence.
The Bishop of Victoria wrote:--
"The literary talent, the moral greatness, the administrative
ability, the mental energy, the commanding superiority of the
latter soon won for him the post of leader and director of the
movement; and Hung-sui-tshuen became, by universal consent and
the harmonious deference of Teen-tih (Fung-yun-san) himself, the
chief of the insurgent body. He found in the tumultuous bands,
who, inflamed by civil discontent, had been engaged in
hostilities with the provincial rulers, the nucleus and the body
around which the persecuted _Christians_ gathered as a place of
refuge and safety. He transformed a rebellion of civil
malcontents into a great rendezvous and rallying-point for his
oppressed co-religionists. He rendered the insurrection a great
religious movement--_he did not transmute a Christian fraternity
into a political rebellion. The course of events, and the
momentous interests of life and death--the dread realities of
the rack and torture, imprisonment, and death--drove him to use
in self-defence all the available means within reach, and to
employ the resources of self-preservation_. He joined the rebel
camp, preached the Gospel among them, won them over to his
views, placed himself at their head, and made political power
the means of religious propagandism.
"The adoption of the Imperial style, at so early a period as
1850, shows the grand projects and the vast designs which
speedily unfolded themselves to the view of the new leader.
Nothing but an expulsion of the hated Man-chow tyrants, the
subversion of the idolatrous system, and the incorporation of
the whole nation into one empire of 'universal peace,' as the
servants of the one true God, and the believers in the one true
Saviour Jesus Christ, with Taeping-wang himself, the political
head and religious chief of the whole--could henceforth satisfy
minds inflamed by enthusiasm and animated by past success."
Before the close of the year 1851 the standard of a national revolt was
raised, and a Chinese dynasty proclaimed. Hung-sui-tshuen again moved
his camp, marching upon and capturing the city of Yung-ngan. He was here
elected Emperor by the enthusiastic acclamation of his followers. It is
said Sui-tshuen offered the supreme dignity to each of the four chiefs,
Fung-yun-san, Yang-sui-tshin, Siau-chau-kwui, and Wai-ching (the last, a
powerful leader of some thousands of his own clan); and that, only after
their refusal and unanimous election of himself, he accepted power,
appointing them princes of the four quarters; the position in which they
afterwards became known to Europeans. From this period the style
God-worshippers became relinquished in favour of the title of the new
dynasty, Ti-ping-tien-kwoh.
FOOTNOTES:
[2] _See_ Map of China.
[3] The Chinese place little value upon hereditary rank; but, in lieu
thereof, have the extraordinary custom of ennobling a meritorious or
successful person's ancestry, though the honours are not inherited by
his descendants.