Ti-Ping Tien-Kwoh: The History of the Ti-Ping Revolution (Volume I)

"We ran all night, and next morning anchored in the mouth of the creek which leads from the river up to the city of Nankin. On inquiring for some one with whom we could communicate, I was invited to enter the fort, and on doing so was received by a tall Kwang-si officer. He greeted me as his ocean brother, and drawing me down to a seat beside him in the place of honour, entered at once into conversation."

"We were received by a venerable-looking and very polite old man, whom we learned to call Pung-ta-jen (his Excellency Mr. Pung). He had been requested by the Chang-wang to entertain us with supper.... We found him exceedingly polite and affable, and I thought I could discern some appearance of real religious character, which is more than I can say for any other man I met."

"On being seated, he began the conversation as follows:—

"'Wha-seen-sung (be assured), foreigners and men of the Heavenly kingdom are all brethren. We all believe in the Heavenly Father and Son, and are, therefore, brethren. Is it not so?'

"I then mentioned the object for which I had come, speaking of the deep interest which had long been felt in their cause by foreign Christians.

"After receiving assurances from him of their gratification at my arrival, we retired.

"The Tien-Wang, we were informed on the evening of our arrival, was much gratified at our coming.

"After this, the Chang-wang invited me in to see him again. Being quartered in his house, it was quite convenient to go in at any time.... He then proceeded to give an outline of Christianity, which, though very loose and general, contained little that could be objected to:—God, the Creator of all things; Jesus, his son, the Saviour of the world; the Holy Spirit—the words correct in the main, though I afterwards became convinced that neither he, nor any of them, had any adequate idea of their true signification. 'Was this what we believed, also?' he asked, when he had finished his recapitulation. I gave him to understand that I had no objection to make to what he had said, but that they appeared to have other doctrines which I did not understand the import of, for example, Mr. Pung had spoken of worshipping the Heavenly Father, the Heavenly Brother, and the Tien-Wang, and of these three being one. To this he simply replied that Mr. Pung had preached erroneously."

"Another similar chair was placed near him (Chang-wang), on which he invited me to be seated, and at once began to question me about foreign machinery, &c. He had been puzzled by a map with parallel lines running each way, said to have been made by foreigners, which he asked me to explain. He then submitted to my inspection a spy-glass and a music-box, asking various questions about each."

"John i. 1.—Christ is here pronounced to be God; does Tien-Wang claim to be God or man? Matt. xxii. 29, 30.—How is this to be reconciled with the statement that the Western Prince has contracted a marriage in the other world? Matt. xx. 25-26.—How is this to be reconciled with the Tien-Wang's assumption of authority in spiritual matters? John iii. 13, Gal. i. 8, Rev. xxii. 18-19.—How can Tien-Wang have another revelation? This document the Chang-wang was afraid to present to his chief. He returned it to me, and I supposed that I should hardly find a man bold enough to keep it in his possession."

"On Wednesday we had determined to return. On announcing our intention, we were entreated to remain a few days longer. He (Chang-wang) also invited me to come back again, and bring with me my family, offering to give me a place in his own house. On our departure a sum of money was offered us to 'buy tea,' as it was stated, 'on our way home.' This we declined.... He insisted that he would have no face if he sent away a guest without making him some present, and substituted a piece of silk, which, with several little articles received before, are preserved as memorials of the visit. A present of a small globe, with several other foreign articles, were very gladly received on his part."

"I shall content myself with a few general reflections upon the state and prospects of this movement. I went to Nankin predisposed to receive a favourable impression.... I came away with my views entirely changed. I had hoped that their doctrines, though crude and erroneous, might, notwithstanding, embrace some of the elements of Christianity. I found, to my sorrow, nothing of Christianity but its names, falsely applied, applied to a system of revolting idolatry."

"Their idea of God is distorted until it is inferior, if possible, to that entertained by other Chinese idolaters. The idea which they entertain of a Saviour is likewise low and sensual, and his honours are shared by another." (Compare this with the Tien-Wang's proclamation at page 84, giving the titles to the chiefs, and strictly forbidding himself to be addressed by any appellation that may infringe upon the attributes of the "Celestial Elder Brother" (our Saviour), and then judge of its truth.) "The Eastern King is the saviour from disease, as he is the saviour from sin." (The Eastern King had been dead some years.) "Among the features of their theology that shocked me most may be mentioned the following:—They speak of the wife of the Heavenly Father, whom they call Tien-ma (Heavenly Mother), &c., &c."

"I had hoped, too, that though crude and erroneous in their notions, they would yet be ready to stand an appeal to the Bible" (meaning his arrogant list of queries), "and to be instructed by those competent to expound its truths. Here, too, I was disappointed."

"From the information acquired, it is evident that the religious element enters very powerfully into this great revolutionary movement. Nothing can be more erroneous than the supposition that it is a purely political one, and that religion occupies but a subordinate place in it. So far is this from being the case, that, on the contrary, it is the basis upon which the former rests, and is its life-perpetuating source. The downfall of idolatry, and the establishment of the worship of the true God, are objects aimed at by them, with as much sincerity and devotion as the expulsion of the Manchús, and the conquest of the empire. In opposition to the pantheistic notions of the philosophers of the Súng dynasty, they hold the doctrine of the personality of the Deity; in opposition to the popular polytheistic notions, they have the clearest conception of the unity of God; and in opposition to the fatalism of philosophical Budhism, they believe in and teach the doctrine of an all-superintending Providence. This appears on the very surface, and no one can be among them for any length of time without being impressed with it. They feel that they have a work to accomplish, and the deep conviction that they are guided by an unerring finger, and supported by an omnipotent arm in its execution, is their inspiration. Success they ascribe to the goodness of the Heavenly Father, and defeat to his chastisements. The Deity is with them, not an abstract notion, nor a stern implacable sovereign, but a loving father, who watches tenderly over their affairs, and leads them by the hand. The Scriptures of the Old and New Testament are their proposed standard of faith now, as they were at the commencement of the movement.

"The feeling which they entertain towards foreigners is apparently of the most friendly nature; they are always addressed as 'our foreign brethren.' 'We worship the same Heavenly Father, and believe in the same elder Brother, why should we be at variance?' They seem to be anxious for intercourse with foreigners, and desirous to promote the interests of trade. The opening up of the eighteen provinces to trade, they say, would be most pleasing to them. Some would say that policy would make them talk in this way—suppose it did; how is it that policy, or something akin, does not make the Imperialists speak in the same way? They say that foreigners will be respected whenever they pass through their territory; and the respectful attention they have paid to those who have visited them is a sufficient proof of their sincerity.

"A great deal has been said about the cruelty of the 'long-haired rebels'; but in this there has been much exaggeration and misrepresentation. In no instance have we witnessed any traces of wilful destruction. It is true they kill, but it is because they must do so or submit to be killed. They burn, but so far as our observation went, it is invariably in self-defence. Much of the burning is done by the Imperialists before the arrival of the rebels, and the cases of suicide are far more numerous than those of murder. The fact that all the women have been allowed to leave Súng Kiang, and that they are known, in many cases, to have made attempts to save men and women who had plunged themselves into the canals and rivers, is a proof that they are not the cruel relentless marauders that they have been represented, to be by many. They are revolutionists in the strictest sense of the term; both the work of slaughter and of plunder are carried on so far as is necessary to secure the end. These are evils which necessarily accompany such a movement, and are justifiable or otherwise in so far as the movement itself is so."

"By the last mail you were informed that two letters had just been received from Soo-chow; one from Hung-jin, the Kan-wang, to Mr. Edkins, and another from the Chung-wang, to Mr. Edkins and myself, inviting us both to Soo-chow, to meet the former king. We felt that only one course of action was left open to us as Christian missionaries. We were exceedingly anxious to have an interview with this man, for the purpose of ascertaining the truth on various points of interest—of encouraging him in his praiseworthy endeavours to correct the errors connected with the movement—of learning what might be done towards spreading the truth among his people—and of suggesting plans and improvements for his consideration. With this object we left Shanghae on the 30th ult., accompanied by three other brother missionaries. At one point we passed a floating bridge, which had been constructed by the Insurgents, and left in charge of some of the country people. A proclamation was put up on shore, exhorting the people to keep quiet, attend to their avocations, and bring in presents as obedient subjects. One of the country people remarked, as we were passing along, that the proclamation was very good, and that if the rebels would but act accordingly, everything would be all right. 'It matters very little to us,' said he, 'who is to be the emperor—whether Hien-fung or the Celestial King—provided we are left in the enjoyment of our usual peace and quiet.' Such, I believe, is the universal sentiment among the common people. A part of the bridge was taken off to allow our boats to pass through, after which it was closed again very carefully. The country people were, for the most part, at their work in the fields as usual. The towns and villages presented a very sad spectacle. These once flourishing marts are entirely deserted, and thousands of the houses are burnt down to the ground. Here and there a solitary old man or old woman may be seen moving slowly and tremblingly among the ruins, musing and weeping over the terrible desolation that reigns around. Together with such scenes the number of dead bodies that continually meet the eye were indescribably sickening to the heart. It must not be forgotten, however, that most of the burning is done by the Imperialists before the arrival of the Insurgents, and that what is done by the latter is generally in self-defence, and that more lives are lost by suicide than by the sword. Though the deeds of violence perpetrated by the Insurgents are neither few nor insignificant, still they would compare well with those of the Imperialists. The people generally speak well of the old rebels. They say that the old rebels are humane in their treatment of the people, and that the mischief is done by those who have but recently joined them. We were glad to find that, both at Soo-chow and Kwun-shan, the country people were beginning to go among them fearlessly to sell; and that they were paid the full value for every article. We were told at the latter place that to sell to the rebels is good trade, as they give three and four cash for what they formerly got only one cash.

"We reached Soo-chow early on the 2nd inst., and had an interview with the Kan-wang on the same day. He appeared in a rich robe and gold embroidered crown, surrounded by a number of officers, all of whom wore robes and caps of red and yellow silk. On our entering he stood up and received us with a hearty shake of the hand. He said that our visit made him very happy, and that his heart was quite set free. He then made kind inquiries about his old friends in Shanghae, both native and foreign. He was much pleased to hear of the progress of the Gospel at Amoy; of the recent accession of converts to the Church in the neighbourhood of Canton and Hong-kong; and of the late revival in the West. 'The kingdom of Christ,' said he, 'must spread and overcome every opposition; whatever may become of the celestial dynasty, there can be no doubt concerning this matter.'

"He then put off his crown and robe, and dismissed his officers; after which we had a free and confidential conversation on various points. We gladly accepted an invitation to dine with him. Before partaking of the viands prepared for us, he proposed that we should sing a hymn and pray together. Having selected one of Dr. Medhurst's hymns, he himself started the tune, and sang with remarkable correctness, warmth, and energy. After a short prayer offered up by Mr. Edkins, we sat at table. The conversation turned almost exclusively upon religious subjects, in fact, he did not seem to wish to talk about anything else. He seemed to feel very grateful to Dr. Legge, Messrs. Chalmers, Hamberg, Edkins, and others, for their past kindness to him. He told us that his object in leaving Hong-kong for Nan-king was solely to preach the Gospel to the subjects of the celestial dynasty; and that on his arrival he begged permission of his cousin to be allowed to do so. The chief, however, would not hear of it, but insisted upon his immediate promotion to the rank of king. Though thoroughly devoted to the new dynasty, and determined to live or die with it, he told us repeatedly that he was much happier when employed as a Native Assistant at Hong-kong, than now, notwithstanding the dignity conferred upon him and the authority with which he is invested. We were escorted on horses to our boat at a late hour.

"We visited him again on the following day. On our arrival at his residence, we found a foreign merchant waiting upon him, and the Kan-wang considerably agitated in mind. The reason of this we afterwards learnt was, that he had heard that the letters which he had sent to the representatives of foreign powers at Shanghae had not been opened; and that the city was held by English as well as French soldiers. The first he spoke of as a personal insult to himself, and the second as a direct violation of the principle of neutrality which foreigners should adopt between the two contending parties. * * *

"Though we told him that these were matters with which we, as Missionaries, had nothing to do, still we could not but feel a secret sympathy with him.

"After the merchant had left, we had a very interesting conversation with him on various matters, but especially the character of Taeping Wang, the chief. Before separating, he proposed that we should commend each other to the care of Almighty God, and invoke His blessing in prayer. After singing a hymn, he engaged in prayer. His prayer was exceedingly appropriate, fervent, and scriptural. He prayed that all the idols might perish, that the temples should be converted into chapels, and that pure Christianity should speedily become the religion of China. This was a most interesting spectacle—a spectacle never to be forgotten.

"We were all much pleased with the Kan-wang. His knowledge of Christian truth is remarkably extensive and correct. He is very anxious to do what he can to introduce pure Christianity among his people, and to correct existing errors. He says, however, that he can do but very little actively in this work, and that hence he is very anxious to get as many Missionaries as possible to Nan-king, to teach the people. 'I cannot do much,' said he, 'but if you will come, I will get you chapels, exhort the people to attend, and will attend myself regularly.' He has prepared a prayer for the use of the soldiers, which is remarkably good. He wished us to prepare a series of simple prayers for general distribution. We took with us a number of copies of the whole Bible, and a good selection of tracts, all publicly delivered to his care. These will, I have no doubt, do their work among not a few. He expressed his opinion that the Chief is a pious man, notwithstanding all his errors. He devoutly worships God, and is a constant reader of the Scriptures. The Bible and the 'Pilgrim's Progress' seem to be his favourite books. The Kan-wang thinks that much may be done in course of time towards putting him right on various points. It is very gratifying to find that he does hold the Scriptures of the Old and New Testaments as the inspired Word of God, and the standard of faith."

"However affairs may be affected at the North by the action of the Allied Forces, the late proceedings at Shanghae will probably inflict a damage which no success at the North will or can compensate for, and the case is the more dangerous because that interested persons are led to scandalize the insurrection, that the shame of the slaughter of the Insurgents before Shanghae by the arms of Christian England and Catholic France may be lessened. It will be seen from the details given elsewhere that the advance of the Insurgents upon Shanghae has been checked by the direct interference of the allied forces in concert with the Imperial rabble, and by way of adding insult to injury, and of stemming the tide of indignation which a truly christian public sentiment might be expected to pour upon the policy which dictated such action. Sundry individuals are persuaded to write down the Insurgents who have survived the shooting down, and make them out worse than their heathen countrymen. Hardly had the echo of the Christian muskets died away and the heathen allies finished cutting off the arms and legs of the slain to secure their ornaments, when it is found out suddenly that the rebels are blasphemous outlaws, and do not understand the doctrine of the Trinity as taught in the theological schools of England and other Christian countries, and upon the word, every man who would save the reputation of the allied councils, at once commences to damn the Insurgents for blasphemy, that he may be able to bless the Allies for foul and cruel murder. We have especial reference to a lengthy dissertation by one Rev. J. L. Holmes, which is far too long for republication in this edition, and which should not find place if it were possible; and though shame may cause many to accept any excuse for the unwarranted and cruel slaughter of the half-christianized victims who came to be converted, not killed, yet we trust there may be found some whose Christianity will take precedence of nationality even, and that the Insurgents may find sympathizers, even though that sympathy involve condemnation of the policy which prompts either to shoot them or write against them.... The fact is, a gross and unmitigated error has been committed at Shanghae, and all the writing that can be published cannot alter the error or excuse it. The Insurgents did not come professing a pure Christianity, on the contrary, every missionary who has visited them, and even their traducer, who shared their hospitality at Nankin, received their parting gifts of friendship, and then returned to print five columns of detraction and abuse in the North China Herald, bearing testimony that the Insurgents admit the imperfection of their religious knowledge, and only beg that teachers might be sent them, so that they might know the truth as it is in Jesus; and the Christian world may well cry 'shame!' upon any Missionary of the Gospel, who going among them, instead of seeking to instruct them, spends the time of his hospitable reception in seeking out their errors and publishing them in order to turn sympathy away from them and palliate the crime that had already been perpetrated at their expense."

"That France should spurn the Rebellion, it is but natural, for the Insurgents have the Bible, and next to the devil, a free Bible may be supposed the object of direst attack on the part of a Jesuitical priesthood. But it will be long ere the stain upon British honour and justice and Christian profession is erased. It is currently stated that the French are savagely bent upon the utter destruction of the Insurgents, and that they will insist upon an attack upon Nankin." (This was mooted at that time, as per Mr. Bruce's despatches, but was not executed, because, as another writer stated, "They have it in their power, we are told, and nobody doubts the truth of the statement, to ruin the foreign trade at Shanghae, and they also have it in their power to form with the representatives here of foreign powers provisional regulations by which in existing circumstances the destruction of that trade may be prevented." This was thoroughly appreciated; therefore, while gradually destroying the Ti-pings and undermining their cause, neutrality was also pretended.) "Such a thing is by no means beyond the bounds of possibility, so that ere long the world may be edified with the sight of the 'Defender of the faith,' in company with the 'woman arrayed in purple and scarlet,' and the disciples of Buddha, all joining in the hue-and-cry after the rascally Bible-reading insurgents.

"Happy are they who fall by the merciful administration of Christian warfare, for if once their power is broken, there are other Governor Yehs in China to take the place of the cowardly brute who tortured and slaughtered 60,000 of his countrymen in the Canton province, and Shanghae may be treated to the same spectacle which six years ago sent a thrill of horror all over the civilized world, with only this difference—that the responsibility will rest upon those professedly Christian nations who will have been the cause of them."

"The political creed of the insurgent leaders is all that could be wished by the most enthusiastic admirers of what strong nations call 'international comity,' when the weaker party have anything worth possessing. If the proclamations and other writings from insurgent sources are sufficient authority (and we know of no reason why they should be otherwise regarded), their position is about as follows:—

"1. That Chinese, not Tartars, shall rule China; and surely no Western nation can find fault with that.

"2. That the exclusive policy heretofore maintained by the Imperial Government shall be superseded by a liberal policy, so that China may become one in the great Congress of Nations, instead of standing aloof in childish pomposity.

"3. That a free access be given to the arts and manufactures of other nations.

"4. That kindly relations be cultivated with all foreign people, and the resources of the country be developed by a liberal exchange of its products for those of other lands.

"5. That the improvements in various mechanical arts, the inventions of foreign nations, be introduced into the country.

"We have neither time nor space to complete the list, but it may be said, generally, that in the political creed of the insurgent leaders there appears, from beginning to end, a complete revolution of the Chinese ideas in every important particular, and there is not an item of it that should not meet with the warm sympathy of every man who cares for the welfare of any country besides his own, or even any man whose only interest in foreign nations is limited to what may be got out of them...."

"When it was discovered that they were real rebels, orders were given to fire on them. They waved the hand, begged our officers not to fire, and stood there motionless, wishing to open communication and explain their object. No notice was taken of this, but a heavy fire of rifles and grape was kept up on them for about two hours, when they retired with a loss estimated at two hundred. Here, as at the South-gate, they seem to have essayed to open communication, and to have been replied to in the same way. After they had been driven back, the French soldiers rushed frantically among the peaceful inhabitants of the place, murdering men, women, and children, without the least discrimination. One man was stabbed right through as he was enjoying his opium-pipe. A woman, who had just given birth to a child, was bayoneted without the faintest provocation. Women were ravished and houses plundered by these ruthless marauders without restraint. Everything was taken away from the poor people, who were trying to escape, and thrown into a heap, so as to do away with the possibility of ever being reclaimed. Unless the article or articles were immediately yielded, the bayonet was brought in to decide the question."

"After this sort of work had been going on for some time, the beautiful temple of the 'Queen of Heaven' was set on fire by the French. The fire had been extending ever since, so that now the Eastern suburb presents a sad spectacle. The burning of the Southern and Western suburbs by the English, and the greater part of the Eastern suburb by the French, has deprived thousands of their happy homes and reduced them to irretrievable poverty."

"Now the firing and shelling commenced. The Insurgents stood it for several hours like men of stone, immovable, without returning a single shot. At length a well-directed shell from H.M.S. Pioneer, bursting in the midst of one of the hamlets, and another from the Racehorse, which followed the former in about two seconds, bursting in the midst of the other hamlet, started them fairly."

"The Chung-wang herewith commands his officers and soldiers that they may all be thoroughly acquainted with it. Having received the Heavenly decree to lead my soldiers everywhere to fight, the soldiers have already come to Shanghae and have pitched their tents at the chapel. Now it is ordained that not the minutest particle of foreign property is to be injured. The veteran soldiers are supposed to be acquainted with the Heavenly religion, that foreigners together with the subjects of the celestial dynasty all worship God and equally reverence Jesus, and that all are to be regarded as brethren (or to belong to the body of brethren). The veteran soldiers will surely not dare to offend, but I have been thinking that the soldiers who have but recently joined us are ignorant of this being a place of worship, and are unable thoroughly to understand that their religion is one with, and their doctrine has the same origin as, ours. Hence the propriety of issuing this command. Because of this, all the soldiers, whether veterans or otherwise, are commanded to be fully aware that, hereafter should any one be found guilty of injuring the property, goods, houses, or chapels of foreigners, it is decreed that he will be decapitated without mercy. Let all tremble and obey. Don't disobey this command. 7th month, 15th day."

"I thank you for having done what you could for your suffering fellow-creatures in China, but the work is not done yet. Hitherto you have heard nothing but the details of rebels being handed over to the Imperialists for torture; of Shanghae, with its notorious execution-ground, being held by English and French troops; of a steamer manned by sailors from French ships of war, and loaded with rice, being sent to the relief of Imperialist cities; of English officers and sailors fortifying cities and mounting guns, and instructing the Tartar soldiers in fighting against the rebels; of guns being plundered from the Taepings; of duties being collected for the Imperialists; and last, not least, of innocent blood having been shed by Englishmen, and all this without one single act of retaliation, a circumstance perhaps unparalleled in the history of the world."

Ti-ping Polygamy.—Ti-ping Women.—Their Improved Position.—Abolition of Slavery by the Ti-pings.—Its Prevalence in China.—Moral Revolution effected by Ti-pings.—Their Religious Works.—Their Conduct Justified.—Jesuit Missionaries.—Consul Hervey's Despatch.—Apathy of Missionaries.—Its Consequences.—Chinese Antipathy to Christianity.—Christianity of the Ti-pings.—Their Forms of Worship.—Ti-ping Marriages.—Religious Observances.—The Ti-ping Sabbath.—Its Observance.—Their Ecclesiastical System.—Forms of Worship.—The Mo-wang.—Ti-ping Churches.