真忠軍師忠王 李 為

給憑事茲有洋兄弟呤唎前往上海寧波一带 操办兵船凡是經過地方隨時接濟米粮油塩柴 伙等件不致缺乏為要一經办就即駕至嘉興郡 交與 聽王查收並付給價值可也再仰 沿途把守 關卡官兵騐明放行並准其往来毋阻切切此 憑

天父天兄天王太平天囯癸開十三年十月廿六日

囯天平太

TI-PING TIEN-KWOH;
THE HISTORY OF
THE TI-PING REVOLUTION,

INCLUDING
A Narrative of the Author's Personal Adventures.
BY

唎 LIN-LE.

FORMERLY HONORARY OFFICER, CHUNG-WANG'S GUARDS; SPECIAL AGENT OF THE TI-PING
GENERAL-IN-CHIEF; AND LATE COMMANDER OF THE "LOYAL AND FAITHFUL
AUXILIARY LEGION."
LONDON:
DAY & SON (LIMITED), LITHOGRAPHERS & PUBLISHERS,
GATE STREET, LINCOLN'S INN FIELDS.
1866.

COX AND WYMAN,
ORIENTAL, CLASSICAL, AND GENERAL PRINTERS,
GREAT QUEEN STREET, LONDON, W.C.

The General of the Chin-chung (truly faithful) Army,
Chung-wang Le (The "Faithful Prince" Le),

Hereby certifies that the undermentioned Foreign Brother, Lin-le, aforetime traversed the country between Shanghai, Ningpo, &c., conducting and managing military affairs (or ships of war).

He has traversed the whole country, and from time to time has been actively engaged, and has collected commissariat (or military) stores, neither sparing pains nor valuing difficulties, but directly managing the affairs.

After this he proceeds to Kia-hing (or Cha-shing) prefecture to conduct operations (with regard to organizing an auxiliary force, &c.), and to receive and use, from Ting-wang, certain moneys for affairs in which he succeeded (or may succeed).

We therefore hereby command those in charge of the military posts on the frontier to examine this closely, and to allow him to pass to and fro without let or hindrance.

This is an Express Commission!

Dated: The Celestial Kingdom of Ti-ping
13th year, 10th month, 26th day.

"Ti-Ping is pronounced Tye, or T'hi-Ping; the first word, Ti, going into the broad English sound like the noun eye, or as ti in ti-tle. The pure Chinese tone rather resembles T'hi than Tye."

TO
Le-Siu-Cheng, the Chung-Wang,
"Faithful Prince,"
COMMANDER-IN-CHIEF OF THE TI-PING FORCES,
This Work is Dedicated,
IF HE BE LIVING;
AND IF NOT, TO HIS MEMORY.

PREFACE.

This work has been written in accordance with instructions received from the leaders of the great Ti-ping Revolution in China.

Besides an account of my own personal adventures and practical experience during four years' military service and social intercourse with the Ti-pings, the following pages contain:—

A complete history of the Revolution: its Christian, political, military, and social organization; an accurate description of its extraordinary leader, Hung-sui-tshuen, and his principal chiefs; the rise, progress, and present circumstances of the movement, together with its bearing and influence as well upon the welfare of the 360 million inhabitants of China, as on the general interests of Great Britain; with a thorough review of the policy of the British Government towards China; including the intervention with and hostilities against the Ti-ping patriots, who, by accepting Christianity and abandoning idolatry, revolted against the Manchoo-Tartar Government.

In writing this work I have been prompted by feelings of sympathy for a worthy, oppressed, and cruelly-wronged people; as well as by a desire to protest against the evil foreign policy which England, during the last few years, has pursued towards weak Powers, especially in Asia.

As a talented writer has just proved,[1] "It is not once, nor yet twice, that the policy of the British Government has been ruinous to the best interests of the world. It is not once, nor yet twice, that British deeds have aroused the indignation and horror of 'highly civilized and half-civilized races.' Disregard of international law and of treaty law in Europe—deeds of piracy and spoliation in Asia—one vast system of wrong and violence have everywhere for years marked the dealings of the British Government with the weaker nations of the globe."

Entertaining similar opinions to these, I have endeavoured to produce a complete history of the wonderful revolution in China, and an accurate narrative of the forcible intervention of the British Government against it. As this subject has never been properly placed before the people of England; as it forms one of the last acts of interference with the internal affairs of another State which was undertaken by Lord Palmerston's Administration; and as I have had peculiar opportunities of becoming acquainted as well with the Ti-pings as with the terrible effects of British intervention in this instance,—I feel it my duty to afford the fullest information to my countrymen, so as to assist them in forming a correct opinion on a question of such vast magnitude.

Deploring, as I do, the apathy with which the great majority of Englishmen regard the foreign policy of their rulers, and lull themselves into a self-satisfied and indolent state of mind, because of the present internal prosperity of their country, it is with hope of some good result that I offer my testimony against an hitherto uncondemned national crime; and, by illustrating the iniquity of our last hostilities in China, join the small array of those who strive to arouse their countrymen from what may prove a fatal lethargy.

During the last thirty years, all the great nations of Europe have acted in a way more or less antagonistic to the only principle which insures the peace of the world, viz., that "No State has a right forcibly to interfere in the internal concerns of another State, unless there exists a casus belli against it." Consequently it is apparent that the existence of international and treaty law must be in a very precarious position.

When we consider British armed intervention in the internal affairs of the Netherlands, Spain, Portugal, Turkey, Afghanistan, &c.; the three wars with China; the wars with Burmah, Persia, and Japan; together with the forcible demonstrations against Ashantee, Greece, Siam, and Brazil; it cannot fail to be seen that England has not been the most backward in violating the above true principle of international law, nor the least guilty in following up unjustifiable impositions upon unoffending belligerents by actual force.

It is not, however, with the cases here mentioned, but with the late unproclaimed war against the Ti-pings, and with the general effect of the policy in question, that this work is concerned.

With regard to the first subject, it is shown that British interference has caused a tremendous destruction of human life; that it has been carried on with fire and sword against the first Christian movement in modern Asia; that it has been directed against a mighty national religio-political revolution which in no way concerned England; and that every incident of this forceable intervention, from beginning to end, was totally unjustifiable and iniquitous.

With regard to the second subject, if the explanation of the first be considered together with the general effect upon the world which has been produced by England's policy towards some of the States mentioned as those with whom she has interfered during the last thirty years, it is probable that further light may be thrown upon "two remarkable phenomena which now puzzle this nation," described at p. 270, part iv., of the admirable work entitled "Intervention and Non-intervention," as follows:—

"(1) That the reign of force, without any real moral antagonism, is now established throughout all the four quarters of the globe.

"(2) That Great Britain is no longer honoured and trusted as she was, her statesmen having lost that moral influence which, quite as much as physical fear, serves to restrain unscrupulous governments in a career of wrong-doing."

He will indeed be a bold casuist who can dispute the truth of the above propositions, or the fact that they are the natural consequence of such acts as the intervention against the Ti-pings, &c., which have been perpetrated for the sole object of forwarding our own interests and "commercial transactions," without the slightest regard for the principles of right, justice, and international law.

The history of the world proves that every great nation which has been founded by aggression and the sword has ultimately fallen, notwithstanding its power and grandeur, through the exercise of the same illegal violence against itself. Now those who utterly condemn any political action having for its basis expediency, temporary interest, commercial extension, place-holding, or any other mercenary or selfish motives, at the sacrifice of rigid equity and honour, believe that under Providence England will never fall from her exalted position while adhering unchangeably to the eternal principles of right and justice. If the future and the ultimate fate of a nation be not preordained, but are really dependent upon itself, let us believe that its destiny will be determined by an immutable law which only rewards or punishes according to deserts. Then will all who love their country be jealous of its honour, whilst those who are rather intent upon immediate and personal aggrandizement will imitate the acts of the robber, who cares not for the crime so long as he can enrich himself.

Mingled with the more serious parts of this work, the reader will find much information regarding the vast Chinese empire; the character, customs, and position of its interesting people, especially so far as the Ti-pings are concerned. As these are subjects which have come largely under my personal observation, I have connected them with my own travels and adventures in the form of a narrative, so that each alternate chapter should treat exclusively of the history of the Ti-ping Revolution until both could be combined together.

At present civil war is raging in every part of China, and if the natives—as represented by the Ti-ping, Nien-fie, or other insurrectionists—should succeed in overthrowing their Manchoo oppressors, a vast field will be thrown open to European enterprise, and the opportunity that will exist for civilizing and Christianizing the largest country in the world cannot be exaggerated.

A. F. L.

London, 3rd February, 1866.

ERRATA.

P. 546, For the word "whom" read "with."

P. 689, read last paragraph, commencing at the twenty-seventh line, as follows:—"Yet, on the other hand, there are people who have the obstinacy to review this and similar affairs, and observe that in other parts of the world a very different policy has been enacted, where it could be done with impunity, which affords sufficient evidence that the pretended adoption of a non-interfering policy is neither more nor less than an unprincipled truckling to strong powers, and an aggressive bullying of the weak."

FOOTNOTE:

[1] "Intervention and Non-intervention," by A. G. Stapleton.

CONTENTS OF VOL. I.

CHAPTER I.

PAGE

Arrival in Victoria.—The Happy Valley.—Hong-Kong.—Tanka Boat Girls.—Chinese Boatmen: their Evil Propensities.—Captain Mellen's Adventure.—Canton Girls.—Amusements in China.—Cafés Chantants.—The Exhibition.—Temple of Lanterns.—Chinese Character.—Piracy in China.—The "North Star."—Fate of the Crew.—Tartar Cruelty.—Adventure with Pirates.—Sporting.—Duck-shooting.—Chinese Hospitality.—Mandarin Barbarity.—Whampoa.—Marie the Portuguese.—Marie's History: her Escape.—Description of Marie: her Excitability: her Jealousy

[1]

CHAPTER II.

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

[31]

CHAPTER III.

The Manchoo Party.—The Ti-ping Party.—The Ti-ping Character.—Conflict with Manchoos.—Chinese Gunboats.—First Ti-ping Position.—Its Appearance.—Ti-ping Hospitality.—Ti-ping Country described.—Effects of Intervention.—San-le-jow.—Ti-pings Superior to Imperialists.—Ti-pings and Chinamen.—Ti-ping Costume.—The Honan Ti-pings.—The "Chinese Paris."—Interview with Chung-wang: his Appearance: his Religious Feelings: his Penetration: his Policy.—Commission from Chung-wang.—San-li-jow.—A Ti-ping Army.—Its Friendly Bearing.—Arrival at Shanghae

[55]

CHAPTER IV.

Organization of the Ti-pings.—Hung-sui-tshuen's Manifesto.—Hung-sui-tshuen Emperor.—Proclamation of Rank.—Ti-ping Titles.—Siege of Yung-gnan.—Ti-ping Successes.—Their Moderation in Victory.—King Yang's Proclamation.—Tien-Wang's Proclamation.—Cruelty of Imperialists.—Cause of the Revolution.—Chinese History Reviewed.—Corrupt Government.—Tartar Rule.—Manchoo Barbarity

[81]

CHAPTER V.

Shanghae to Han-kow.—River Scenery.—Silver Island.—The Salt Trade.—Nin-gan-shan.—Tu-ngliu.—Its Auriferous Soil.—Kew-kiang.—River Scenery.—The Yang-tze River.—The Braves of Han-kow.—Chinese Politeness.—Manchoo Policy.—Fire and Plunder.—A Chinese Rudder.—Scenery around Ta-tung.—Appearance of the Country.—Chinese Chess.—Perilous Adventure.—Crew of Mutineers.—Critical Position.—Gallant Rescue.—Explanation.—Alarm of Pirates.—Plan of Operations.—Its Advantages.—The Result.—Another Alarm.—"Imperialist" Pirates

[106]

CHAPTER VI.

Fall of Nankin.—Manchoo Cowardice.—Immense Booty.—Sir George Bonham's Arrival at Nankin.—"The Northern Prince."—The Ti-pings fraternize.—Sir George Bonham's Dispatch.—The Ti-ping Reply.—Further Communication.—Its Friendly Nature.—Ti-ping Literature.—Its Religious Character.—Bishop of Victoria and Dr. Medhurst's Opinions.—Ti-ping Publications.—The New Testament.—Monarchy Established.—Occupation of Nankin.—A Fatal Mistake.—Imperialist Advantages.—Advance of the Ti-pings.—Manchoo Operations.—The Tsing-hae Army.—The Retreat.—Tien-wang's Mistake—His Opportunity Lost.—Manchoo Tactics.—Imperialist Outrages.—Ti-ping Moderation.—The Triad Rebels.—They evacuate Amoy.—Captain Fishbourne's Description.—Triads capture Shanghae.—Imperialist Aggressions.—Jesuits' Interference.—The French attack the Triads.—Shanghae Evacuated.—British Interference.—Its Consequences

[136]

CHAPTER VII.

Home.—Its Desolation.—Intelligence of Marie.—Consequent Proceedings.—Preparations for Pursuit.—River Tracking.—In Pursuit.—The Lorcha Sighted.—Stratagems.—Alongside the Lorcha.—On Board the Lorcha.—Critical Position.—A Friend in Need.—Failure.—Lorcha again Reconnoitred.—Increased Difficulties.—Another Attempt.—Alongside the Lorcha again.—Marie discovered.—Marie rescued.—Safe on Board.—Marie's Explanation.—The Lorcha in Pursuit.—She gains on us.—The Lorcha opens Fire.—Safe among the Ti-pings

[177]

CHAPTER VIII.

Ti-ping Operations.—Chinese Apathy.—The Ti-ping Difficulty.—Popular Feeling.—Opposed to the Ti-pings.—England's Policy.—Her Motives.—Dr. Bridgman describes Ti-pingdom.—His Description of the Ti-pings.—X. Y. Z.—Ti-pingdom in 1857.—Its Internal Economy.—Lord Elgin at Nankin.—Gallant Exploit.—Its Interpretation.—Hung-jin arrives at Nankin.—Hung-jin's Adventures.—Mr. Hamberg's Narrative.—Hung-jin's Pamphlet.—Hung-jin Prime Minister.—Nankin Invested.—Resumption of Hostilities.—"Indemnity" demanded.—Conditions of Peace.—Cause of Wars with China.—England's Foreign Policy.—The Opium Wars

[204]

CHAPTER IX.

The Sz-wang's Domestic Life.—Approach to Nankin.—Interior of Nankin.—A Ti-ping Banquet.—Maou-lin, the Chung-wang's Son.—The Chung-wang's Palace.—The Chung-wang's Levee.—Ti-ping Chiefs.—Chung-wang's Appearance.—Council of War.—The Review.—Cum-ho.—The March.—The Ti-ping Army.—Its Organization.—Selection of Officers.—Equipment of the Army.—Its Formation.—The Enemy in View.—Their Retreat.—Preparations for Attack.—A Night Attack.—A Stockade carried.—Charge of Manchoo Cavalry.—The Repulse.—The Enemy retreat.—The Pursuit.—Complete Rout of the Manchoos.—Maou-lin's Bravery.—Return to Nankin

[234]

CHAPTER X.

Prospects of the Ti-pings in 1860.—Their Operations.—Relief of Nankin.—Rout of the Imperialists.—Ti-ping Successes.—British Interference.—Ti-pings advance on Shanghae.—The Chung-wang's Address.—Mr. Bruce's Notification.—Mr. Bruce's Despatch.—The Future of China.—The Chung-wang's Despatch.—Mr. Bruce's Inconsistency.—Missionary "Holmes."—His Statement.—His Uncourteous Behaviour.—His Inconsistencies.—Suppressed Missionary Reports.—Rev. Griffith Johns' Report.—Newspaper Extracts.—The Shanghae Massacre of Ti-pings.—Newspaper Extracts.—The Author's Reflections thereon

[266]

CHAPTER XI.

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 Harvey'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

[300]

CHAPTER XII.

Ti-pingdom in 1861.—Its Armies.—The Foreign Policy of England.—Its Consequences.—Admiral Hope's Expedition.—Comments thereon.—Its Results.—Lord Elgin's Three Points.—Official Communications.—Secret Orders.—Evidence of such.—Their Object.—Official Communications.—Mr. Parkes' Despatch analyzed.—Newspaper Extracts.—Official Papers.—Mr. Parkes' Measures.—His Arrogant Behaviour.—Result of the Yang-tze Expedition.—Ngan-king Invested.—Modus Operandi.—The Ying-wang's Plans.—His Interview with Mr. Parkes.—Sacrifices his Interests.—Sketch of the Ying-wang.—Hung-jin's Adventures.—The Chung-wang's Operations.—The Results.—Siege of Hang-chow.—Its Capture.—Manchoo Cruelties.—Position of the Ti-pings in 1861

[325]

CHAPTER XIII.

Life in Nankin.—Ti-ping Character.—Its Friendly Nature.—Religious Observances.—Cum-ho.—Curious Adventure.—A Catastrophe.—Love-making.—Difficulties.—Trip to Shanghae.—Reflections.—On the Yang-tze River.—Life on the River.—An Adventure.—The Deserted Lorcha.—The Murdered Crew.—"Mellen's" Fate.—Arrival at Shanghae.—Return Voyage.—Sin-ya-meu.—A "Squeeze Station."—The "Love-chase."—Fraternizing.—Wife-purchasing.—The Grand Canal.—China under Manchoo Rule.—Its Population.—The Manchoo Government

[360]

CHAPTER XIV.

Ti-ping Revolution in 1861.—Official Correspondence.—Its Review.—Professions of Neutrality.—How carried out.—Captain Dew's Interpretation.—Ti-ping Remonstrance.—Cause of British Hostility.—Mr. Bruce's Assertions.—Mr. Bruce's Second Despatch.—Mr. Bruce's Difficulty.—His Inconsistency.—Despatch No. 3.—Inconsistent Statements.—Ti-pings approach Ningpo.—Interview with Ti-ping Chiefs.—Mr. Hewlett's Interview with "Fang."—General Hwang's Despatch.—General "Fang's" Despatch.—Capture of Ningpo.—British Intervention.—Ti-ping Moderation.—Open Hostilities commenced.—Commander Bingham's Despatch.—Ti-ping Reply.—Commander Bingham's Rejoinder

[392]

LIST OF ILLUSTRATIONS.

THE TI-PING REVOLUTION.

CHAPTER I.

Arrival in Victoria.—The Happy Valley.—Hong-Kong.—Tanka Boat Girls.—Chinese Boatmen: their evil propensities.—Captain Mellen's Adventure.—Canton Girls.—Amusements in China.—Cafés Chantant.—The Exhibition.—Temple of Lanterns.—Chinese Character.—Piracy in China.—The "North Star."—Fate of the Crew.—Tartar Cruelty.—Adventure with Pirates.—Sporting.—Duck-shooting.—Chinese Hospitality.—Mandarin Barbarity.—Whampoa.—Marie the Portuguese.—Marie's History: her Escape.—Description of Marie: her Excitability: her Jealousy.

In the summer of 1859, I arrived before the town of Victoria, on board the good ship Emeu, and cast anchor in the blue waters of its shaded harbour. Victoria is the only town in the island of Hong-Kong, and, viewed from the bay, presents a very imposing appearance, in many respects resembling Gibraltar.

Like the city of the "Sentinel of the Straits," it is built from the very edge of the sea to some considerable distance up the mountains which constitute the principal portion of the island, and is almost entirely hemmed in by towering masses of time-worn granite, that constitute a grand and effective background to its princely buildings. Many of these noble edifices—the dwellings of European merchants and officials, and the British Government works—in the higher parts of the town are well ornamented by gardens; which, with several verdant little valleys in the hollows of the mountains, some low hills covered with a feathery semi-tropical foliage—Green Island, with its dense bushes on one hand, and Jardine's, crowned with a noble mansion of that firm, on the other—together with the multitude of junks and European shipping at anchor, and those under weigh crossing and enlivening the scene, afford a charming and picturesque tone to what would otherwise be the unrelieved massiveness and sterility of the place.

There is one particularly beautiful spot in the "Island of Sweet Waters," as it is poetically termed by the Chinese, that well repays the trouble of a visit. It is situated some five or six miles from the town, and is named Happy Valley. It is surrounded with luxuriant Asiatic foliage, from the midst of which occasional farm-houses peep out. A fine grassy level forms the centre of the valley, around which is constructed the Hong-Kong racecourse, and this is bounded by a broad carriage-road completely encircling the whole plain; while on the edges of the distant rising ground the burial-place of those Europeans who never return to their home rears above the surrounding evergreens its monumental sculpture.

Happy Valley is surrounded by mountains whose sloping sides are thickly clothed with vegetation; the trees, although of a stunted species, are thickly interlaced with undergrowth and an innumerable variety of evergreen bushes, through which murmur many mountain springs, that become in the rainy months swollen into torrents. Although a favourite resort of European residents, I hardly consider Happy Valley a good sanatorium; for, when visiting it at early sunrise, I invariably found thick, damp vapours shrouding it, slow to be dispelled by the morning sun, and strongly significant of fever, and "Hong-Kong fever" in particular.

The colony of Hong-Kong represents most perfectly the success of British enterprise in commercial matters; and, what is far more important, points to the true mode by which Christian and civilized nations may communicate with the Pagan and semi-civilized ones of Asia.

The less said about the cession of the island to England the better; for, although in the year 1841 the Imperial Commissioner, Keshen, coerced by the presence of British troops, agreed to cede it, his Government repudiated this unauthorized agreement, and yet the British made that a casus belli, and afterwards compelled them to sanction and endorse the concession. Many people will, doubtless, say that England was compelled to make war upon the Chinese at that time, in order to defend her subjects and protect their trade and property; but it does not appear that either trade or property had ever been threatened, except through the nefarious opium traffic. The Chinese Government took the best measures to prevent the introduction of this injurious drug into their empire, but the British Government laid themselves open to the charge of wishing to protect the smugglers and forward the lawless trade.

The colony of Hong-Kong is in many respects to be admired, and it is to be regretted that the ministers of the present day do not appreciate its many advantages. In former days England possessed more statesmen and fewer politicians than now. Of all the blunders which have recently marked her foreign policy, the late intervention in China is the worst; there we find neither the courage nor intellect which, in former ages, by talent, energy, and success redeemed even acts of aggression; neither do we perceive any desire to forego that system of unjustifiable interference which is so much calculated to render this great nation contemptible.

Hong-Kong is a free port, and in that lies the secret of how to establish relations with the Chinese, Japanese, or any other exclusive Asiatic people. As the late Mr. Cobden very correctly stated, during the debate upon China in the House of Commons (May 30, 1864), "We have only to establish free ports on the coast of China, withdraw ourselves altogether from political contact with the people, and we shall have a trade with them quite as much, if not more, than if we penetrate into the country and assist in destroying their civilization in a vain attempt to plant our own, for which they are not yet fitted." There is no necessity whatever to force trade, and when such policy is persisted in, the results are always calamitous. To apply the idea personally: How would any of us like a stranger (foreign to us in every respect) to come and thrust himself into our house, determined to compel us to trade with him, openly professing his intentions to alter our religion, ancient institutions, &c., with his goods in one hand (principally a poisonous drug) and a sword in the other? But let the stranger establish himself close to our house, without aggression or loud-mouthed professions of interference with our domestic and public policy, and then, whenever we become aware of the benefit to be derived from him, is it not certain that we should flock to him willingly, and take him amongst us as a friend?

I caught the first glimpse of real Chinese life directly the anchor fell from the Emeu's starboard cathead; for although at Singapore and Penang there are many "Celestials," yet their peculiar manners and customs do not forcibly obtrude themselves upon the notice of a "bird of passage." They seem, at both places, to be leading a subdued, unnatural, very un-Celestial sort of existence; and, besides, very few Celestial ladies are to be seen about. The Emeu was scarcely moored when I was startled by the appearance of those amphibious creatures, the Chinese boat and laundry women. The Tanka (boat) girls lead an almost entirely aquatic life, and are actually born, live, and die, on board their floating homes. Their time seems fully occupied in rowing, or sculling with a large oar over the stern of the boat; and this incessant labour makes them strong and well-figured. Until married, it cannot be said they are either paragons of virtue or modesty; but when married, or betrothed—that is to say, bought by a long-tailed Benedict—they, at all events, seem far less amiable towards the exiled "Fan-Kwei" (foreign devil), as, in common with most Chinese, they politely designate all foreigners.

The personal charms of these first seen of the Chinese fair sex are by no means so contemptible as Europeans generally imagine. Their long and intensely black hair, brilliant and merry though oblique black eyes, light-yellowish brown and often beautifully clear complexion, and lithe robust figures, constitute a charming and singular variety of feminine attraction. They are a gay thoughtless set these boat-girls; unfortunately, to mar what would otherwise often be a very handsome face, many of them have the flattish nose typical of South China, though the high and more European formed one is by no means uncommon. Through constant exposure to the sun, they are mostly tanned to a regular olivaster gipsy hue, and wicked little gipsies they often are, especially when making a young greenhorn, fresh from his mamma in England, pay six times the proper fare.

The Tanka girls are free in all things unconnected with their work; but, as many are purchased by aged individuals, owners of boats, they are slaves in so far as their occupation is concerned. Very different is it with their unfortunate sisters, the slaves of the washerwomen, who are bought when quite young, and trained to an evil life.

It is a usual thing to see, the moment a ship has anchored, several old laundry hags, each with an attendant retinue of fascinating nymphs, "taking charge" and establishing themselves in possession of all quarters of the vessel, from the skipper's cabin to the black cook's galley. Of course, these little witches make sad havoc of the sailors' hearts, and generally of their clothes.

It is a singular fact, but no less singular than true, that invariably upon pay-day the number and affection of these pretty damsels seem to increase and multiply in a surprising manner; and by the very perceptible metallic chinking when they take their departure by the gangway, it would appear that their sweetness of disposition had not been exerted unsuccessfully.

The boat and laundry women are peculiar to the South of China, being only met with at Macao, Canton, Whampoa, and Hong-Kong. They seem to have become a distinct part of the population of China since the arrival of Europeans to its shores, as employment by the latter affords their principal means of livelihood. Throughout the year they constantly amuse themselves in the water, swimming and disporting themselves about the above-mentioned harbours, like so many young porpoises in a gale of wind.

Besides the Tanka boats, there are others at Hong-Kong manned by Chinamen; but until quite lately, and until the establishment of a water-police, they formed a very dangerous mode of travelling at night, the crews having frequently robbed and murdered their passengers.

A friend of mine was once very nearly killed by a boat's crew when being taken to his vessel by them; and although, as it will appear, upon that occasion he managed to escape, he was afterwards brutally murdered by the Chinese. But that terrible affair I will relate at its proper place; for I found his mangled corpse, together with those of his wife and child, some years afterwards, in another part of China.

HONG-KONG BOAT GIRLS.
London, Published March 15th 1866 by Day & Son, Limited Lithogrs Gate Str, Lincoln's Inn Fields.
Day & Son, Limited, Lith.

My friend Mellen was captain of a vessel belonging to himself, and, just after the last Canton war, was at anchor in Hong-Kong harbour. Returning on board late one night, the boatmen—seven in number, six pulling and one in the stern-sheets steering—soon after leaving the shore, instead of steering directly towards his ship, seemed to be keeping away from her. He, of course, endeavoured to make them steer in the right direction; but with that half-complying, half-defying shuffling of your true Chinaman, they managed to persist on the wrong course until reaching some little distance outside all the shipping. At this moment, and while still a considerable way from his own vessel, which happened to be lying outside all the others in port, he was suddenly struck with some heavy weapon by the man behind him, who was steering. Through a forward movement which he made, the blow luckily missed his head and struck him on the shoulder. Mellen very fortunately had a small revolver with him, and at the moment when the rest of the boatmen started from their seats and rushed to attack him, he turned and shot his first assailant, had just time to face them, firing again and wounding the foremost, when they were upon him, armed with formidable knives and the heavy thole pins used to fasten the oars. In an instant he received several wounds, though providentially his assailants were too much in each other's way to use their murderous weapons effectively; but his revolver being self-acting, without a pause, he was enabled to shoot dead another, and severely wound a fourth. At this, seeing four of their number hors de combat almost within five seconds, two of the remaining robbers lost heart, and jumped overboard to swim for it; the last, a large powerful fellow, closed with Mellen in a fierce and deadly struggle. My friend's revolver was empty; so, abandoning the weapon that had already rendered such good service, he grappled with his adversary, endeavouring to wrest away the knife with which he was armed.

In the meanwhile, the reports of the pistol and the noise of the struggle had reached the wakeful ears of my friend's wife, who was by good chance on deck, waiting and watching for her husband's return. Piercing the darkness of the night with eager eyes, she faintly discerned a boat in the distance, outside all the other ships, and naturally concluded it must be bound for their vessel. In agony for her husband's safety, she aroused the crew, seized a pistol from the cabin, and set off in the gig to overhaul the boat which had attracted her attention. The gig's crew pulling fast, arrived at the scene of conflict not an instant too soon; for Mellen being in weak health, was succumbing to the superior strength of his antagonist, who, with one hand grasping him by the throat, was making fierce efforts to release the other, and plunge the dagger it held into my friend's breast.

Just at this critical moment, Mrs. Mellen and her boat's crew arrived alongside, and, seeing all the danger, she presented the pistol at the Chinaman and fired; the ball passed directly through his head and laid him lifeless at her husband's feet. This gallant act was but one of many instances in which that courageous woman had saved her husband's life, and in defending which she eventually lost her own—a fruitless though noble sacrifice.

After landing and reporting myself at head-quarters, I finished my first day in China by seeing as much of Celestial life as my uninitiated state permitted. A sedan chair, the usual and aristocratic style of travelling in China, was hired, which for upwards of three hours transported me all over the town. The Chinese—their country—in fact, all about them—will afford an observant stranger an inexhaustible fund of study and amusement; yet, as a rule, Europeans are singularly neglectful of the country and most interesting traits of the peculiar people they sojourn amongst. They go to China with the sole idea of making a fortune, and too often in its blind pursuit all other principle is sacrificed. Their whole existence seems a feverish dream to obtain dollars enough to return home wealthy; and very seldom, if ever, are any found sufficiently disinterested or philanthropic to study the welfare and future of the immense Chinese empire.

At first, as foreigners generally are, I was considerably disgusted by the unnatural appearance of the men my lot was cast with, consequent upon the shaved head and monkey appendage. This frightful custom in no slight degree adds to the naturally cruel expression of their oblique eyes and altogether peculiar features; in fact, hair is absolutely required to tone down the harsh and irregular contour of their faces.

While wandering through the town, I was much struck by the appearance of many Chinese girls wearing European shoes on naturally formed feet, and head-dresses of brilliant Manchester pattern, in the form of handkerchiefs, folded diagonally and once knotted under the chin, the ends projecting on either side by a particular and almost mathematical adjustment. I soon became convinced that the European proclivities of the Canton girls went much further than this. These young ladies, before marriage or obtaining a "massa," wear their front hair cut short and hanging over the forehead, which gives them an expression between that of a London street-preacher and a person just dragged through a haystack; their back hair is gathered together and plaited into a long tail, which, when loose, strangely resembles the tail of a black Shetland pony. To the best of my knowledge, the Chinese women never cut their hair, and their system might be beneficially imitated by foreigners, for their tresses are certainly much longer and more luxuriant than those of the women of Europe.

I arrived during the Chinese New Year holidays, which, throughout China, are celebrated with extensive merry-making. At Hong-Kong the new year is welcomed with much festivity, and during many days the cracking of fire-crackers, the roar of petards, and the clanging of gongs is incessant; which, being continued all night, renders sleep difficult.

I visited numberless sing-songs, or theatres, in all of which I found the most persevering of instrumental and vocal performers. Some exclusively confined themselves to musical (Chinese) entertainment, while others were devotees of the Chinese Thespis, and, of the two, I think the latter preferable; for, although their principal hits consist of a tremendous crash of gongs, drums, horns, &c. (which invariably places the audience in ecstasies of delight), there is not so much of the shrieking falsetto of the singers, or the scraping of that excruciating tympanum-piercing instrument of torture—the Chinese fiddle. The nation has certainly obtained its knowledge of musical concord from the vicinity of Pandemonium, its idea of discord must come from somewhere considerably beyond that place.

Some of the sing-songs combined creature comforts with those more intellectual; but these were permanent institutions, and not simply for the occasion. These establishments are open free of charge, but care is taken to have a select audience. The female performers considerably outnumber the male, and have the cramped small feet. After shrieking themselves hoarse, in a higher pitch of voice than I ever heard before, they approach the visitors to receive largess. Now, their manner of doing this I denounce as the most revolting specimen of self-distortion and pedestrianism imaginable. I can think of no juster simile than a frog trying to walk upright with half its hind legs amputated and stilts fastened to the stumps. Why the deformed feet should ever have been termed "small" I am at a loss to imagine, all that I have seen being quite the reverse. The bottom of the foot, it is true, is bandaged, and compressed into a hoof-like smallness, with the toes all forced into the sole, and on this the shoe is fitted; but look at the ankle, instep, and heel, and you will see nothing but an immense shapeless mass, closely resembling the foot of an elephant.

Whenever the Celestial vocalists have hobbled up to you and taken a seat,—perhaps on your knees if they should happen to take a fancy to you,—the polite thing is to order supper for the company ad libitum, and by this means the proprietors and musical talent of the establishment recompense themselves; for although there is no entrance-charge, by George! they do make you pay for supper.

It is a pity some of the members of teetotalism do not undertake a proselytizing expedition to China, for in these intellectual entertainments of the people they would find a fair field for their labour. The etiquette of the sing-song is that a man must never refuse the wine-cup from the hand of one of the attendant sirens, and I am quite sure the sirens use the strongest persuasion and their most fascinating arts to ply it. It sometimes unfortunately happens that a victimized Chinaman becomes unduly elated, and attempts to steal a kiss; and when this happens, as the ladies are thickly befloured and daubed with paint, the poor fellow quickly assumes a floury appearance, while the lady's countenance becomes variegated with irregular lines of commingled colour.

The Chinese have another polite mode of making beasts of themselves, consisting of a sort of forfeit game, in which one holds up his fingers and the other, before seeing them, quickly guesses the number held up, the loser's penalty being to swallow a cupful of wine or samshoo, and then, to show his superior breeding and capacity, to hold it aloft, bottom up, after each draught.

The professional ladies are always open to an engagement, and are usually invited to attend evening parties, to enliven the guests by their melody and flirtation. Upon these occasions each siren carries a fan, upon which is inscribed her list of songs, and this is handed round the company to select from. The wives and daughters of the host are never present at these soirées musicales, for they, poor creatures, being only upon a par with the goods and chattels, are considered unworthy to mix with their lords in public. In all affairs but the most private domestic ones they are entirely ignored, and it would be the greatest breach of good manners for one Chinaman to ask another after his wife's health, and would be vulgar to talk of female relatives at all. Of course, where woman occupies such an inferior position, her rights are frequently usurped; and it is no uncommon thing for one of the singing ladies to monopolize a man with several wives.

While at Hong-Kong I had the satisfaction of visiting a grand New Year exhibition that only takes place once every ten years. It consisted of an immense building of bamboo and matting, after the general style of Chinese theatres. The people excel in this style of building, and will finish one of these temporary structures in a few days, and without using a single nail in the work. The walls and roof are simply bamboo, lashed together with rope, then thatched with rushes, and covered with matting; the whole completely watertight, and strong enough to resist the wind and weather. That which I visited was designated the Temple of some long-named Chinese divinity, and was of vast extent, covering several acres of land. The interior contained a little of every production of China, a fair sprinkling of European articles, and an endless variety of shows and amusements. Some parts were devoted to stalls of raw produce, while others contained every kind of manufactured article. One of the most attractive scenes for the Chinamen was a show of models of a great variety of wild animals, comprising almost everything, from a mouse to a camelopard. Although this dummy menagerie gave the greatest satisfaction and elicited numberless "Hi-ya's!" from the astonished Celestials, I am pretty certain that many of the supposed representations could never have found an original, and I am quite sure that had a tiger seen the tremendous monster intended for himself, it would have certainly frightened him. Theatres, sing-songs, lecturers, quack-doctors, mountebanks, tumblers, jugglers, fortune-tellers, all were to be enjoyed for the sum of two dollars paid at the door.

The Temple was said to contain 1,000,000 lanterns, and was altogether remarkably well got up. I met the Chinese jugglers for the first time at this place, and I must say they are remarkably dexterous. One of the best tricks I saw them execute is this—the performer, after showing the audience that he has nothing concealed about him and going through a series of gymnastics to convince them, will suddenly stop, stoop down, and from under his ordinary Chinese robe produce an immense bowl filled to the brim with water; so full, indeed, that the slightest movement would spill some, yet the trick is executed without a drop falling to the ground.

While lounging through the "palace of 1,000,000 lanterns," I found the first opportunity to study that absurd jargon, "pidgeon English." I was watching one of the most expert jugglers, when a fine, portly, evidently well-to-do Chinaman came up, and addressed me with—

"Hi-ya! this piecee man belong numbah one. Can do so fashon? ga la!"

More by good luck than comprehension, I happened to hit upon his meaning that the man was very clever, and his inquiry as to whether I approved of the trick. After a few more general and equally ambiguous remarks, in which some of my interlocutor's friends joined and made a worse confusion, he thought we had had enough of the wizard, and invited me to partake of some Chinese good cheer in these words:—

"S'pose you no wantche look see, mi wantche you come along mi catchee samshoo."

Having nothing better to do, and thinking it a good opportunity to ascertain a little of Chinese character, I accepted his proposal, and we adjourned to a restaurant department close by, where I spent a short time very pleasantly—telling the Chinamen about railways, balloons, submarine telegraph, &c., and receiving in return copious information upon pidgeon (business) and the Chinese politics of Hong-Kong. My friends were loud and unanimous in praise of the colony, and declared it, and all pertaining to it, "numbah one;" while they quite as heartily expressed their dissatisfaction with the state of their country and its Manchoo Government. At last, I was obliged to leave them in a hurry, having a confounded middle watch to keep, and we parted with mutual protestations of good will, amidst which might have been prominently distinguished, "Engleman numbah one," "Chinaman numbah one," "Chin-chin, ga la!" &c.

Hong-Kong is highly appreciated by the Chinese, who, to escape from the tyranny and rapacity of their Manchoo rulers, stifle their national pride, and flock to it in great numbers. Those who have preferred British jurisdiction to the unendurable state of their own country are mostly respectable men; but, of course, there is another and a disreputable party. Hong-Kong, besides affording shelter and advantages to the honest and worthy, has been quite as useful to bad characters and criminals from the mainland; and as these latter have not been slow to avail themselves of its protection, the result is that gangs of robbers and pirates have become located amongst the large native population. Until quite lately, a walk at evening, outside the precincts of the town, was likely to terminate unpleasantly, as these fly-by-night gentlemen were often hanging about with an eye to business. Many Europeans have returned from a late walk considerably edified upon this point; some have never returned, for the Chinese marauders are particularly unscrupulous. A couple of philanthropists one night thought to relieve me of the burden of my purse while I was taking a moonlight stroll barely beyond the houses of Victoria; but the arguments of a Penang lawyer proved so effectual—thanks to Sergeant-Major Winterbottom and its own toughness—that they were glad to forego their unwelcome attentions and decamp, leaving a memento of the meeting in the shape of an ugly-looking rusty knife.

This sort of thing, however, is becoming less frequent, in consequence of the increased police force; but there is another and a much greater evil, almost as bad as ever—that is, piracy. The whole coast, for several hundred miles north and south, is infested with pirates, and the peculiar formation of the land about Hong-Kong, (with its many bays, creeks, inlets, and rivers of every description,) affords them a rendezvous with the most perfect means of concealment. Many piratical craft carry on their depredations quite within sight of the colony; some vessels have even been plundered, and their crews massacred, upon its waters, with a large fleet of British gunboats lying uselessly almost within gunshot-range. Some of the wealthiest Chinese in Hong-Kong have been discovered to be in connection with the pirates, and even Europeans have been implicated.

About five years ago a large English brig was captured, and many of her crew murdered, in full sight of the signal-station at Victoria Peak. This case happened to come under my own observation.

The North Star sailed from Hong-Kong early one morning, bound for Japan, in ballast, but carrying some 12,000 dollars in specie. Her crew consisted of seventeen persons all told, including two passengers, to whom the treasure belonged. The wind being very light, the vessel made but little progress, and towards evening became nearly becalmed about seven miles from the anchorage. About this time the Chinese pilot left, and was observed to communicate with a native junk which had followed in the wake of the brig all day, unfortunately without exciting the apprehension of those on board.

Soon after the pilot's departure, the Chinese steward brought the captain his revolver, and asked him if he wished it to be cleaned; unsuspectingly he discharged all the barrels and returned it to the steward. At this moment the junk—which had gradually been edging down, the light airs sensibly affecting her broad lateen sails, though the brig was almost stationary—having approached within fifty yards, suddenly became alive with men, although only two or three had previously been visible. Putting out large sweeps they commenced pulling rapidly towards the brig.

The captain of the North Star perceived the danger too late, and rushed to the cabin for a musket (four of which comprised the whole armament), calling upon the crew to arm themselves as best they could, and get the watch below on deck. The pirates crashed alongside, and instantly cast a shower of stink-pots on the deck of their prey, killing the man at the wheel, and severely burning two others of the crew. Fore and aft the pirates boarded in overwhelming numbers. The captain ran on deck with a musket, and with him, similarly armed, the two passengers and the second mate. At the same time the mate, in the fore part of the vessel, had snatched up a deck handspike, the carpenter an axe, and the rest of the crew whatever they could lay their hands on. The captain and his supporters levelled their pieces, and with care and coolness pulled the trigger, the caps snapped—but that was all. The steward, after so cunningly inducing the captain to empty his revolver, had filled the nipples of each musket; he was, of course, the accomplice of the pirates, and jumped on board their junk directly she touched the sides of the vessel he had betrayed.

In a moment the captain, second mate, and one of the passengers were cut down, shockingly wounded by the swords and spears with which the pirates were armed, while the remaining passenger jumped overboard. Meanwhile, overpowered by numbers, and without arms to defend themselves, the remainder of the crew, with the exception of two or three who escaped, had been massacred. The mate, after desperately defending himself with his heavy handspike, and breaking the skulls of several assailants, received a fearful gash across the face, destroying both eyes. The carpenter buried his axe in the brain of one pirate, but, before he could recover himself, was cut down by another. In a similar way all the crew, except two men and a boy, were stretched dead or dying on the deck. The three who escaped and afterwards gave evidence, saved themselves by climbing up the forestay and hiding in the top. They were part of the watch below, and directly they emerged from the hatchway saw one of their shipmates lying half under the fore trysail (the halyards of which had been let go by the pirates while seeking ropes to make their junk fast alongside) weltering in his blood; this, and the horrid noise of the slaughter taking place abaft, warned them to seek safety aloft, while the trysail screened them from observation.

After getting the treasure on deck, and placing it on board their junk, the pirates plundered the North Star of everything of value, and then left her, sweeping themselves rapidly to seaward. When the junk was a long way off, the three survivors descended from their place of concealment, did all they could to alleviate the sufferings of the few yet alive on deck, and steered in for the harbour with a light breeze that had sprung up. After midnight the wind fell again; and, lowering a small boat, two of the three got into her, and pulled for the shipping. They reached my ship first; and, sending them on to the next vessel (H.M.S. Impérieuse) for a surgeon, we manned a cutter, and set off for the North Star. We soon reached the unfortunate bark, and then gazed upon a fearful scene of butchery. The mate and three of the crew were still living, but appeared too horribly mangled for any chance of recovery; the rest were all dead, some being literally hacked to pieces. The boats from the Impérieuse soon arrived, and we took the brig in tow. The surgeon pronounced every case but one hopeless. Out of the sixteen Europeans on board at starting, only five escaped; the four sailors, and the passenger who jumped overboard. The escape of the latter was something marvellous; while in the water, the pirates threw three bamboo spears at him, which did not strike him, but even furnished a means of support. They then paid no further attention to him; so, swimming close under the stern of the brig, he remained there perfectly hidden for some time. Being a capital swimmer, he at length determined to push off and attempt to reach the shore, although fully seven or eight miles distant. He did so; and, after being in the water for nine hours, reached land, and was carried to Hong-Kong by fishermen.

During some months I made voyages on the north-east coast of China, from Hong-Kong to Swatow, Amoy, Foo-chow, and Shanghae. I mixed as much as possible with the natives at each place, and found all alike heartily disgusted with their present rulers. Much of the cruelty and duplicity generally attributed to the natural character of the Chinese is the consequence of the evil government of the Manchoo dynasty.

From infancy the people have become habituated to scenes of blood and torture, similar to those inflicted upon their ancestors during the last two centuries by the Tartar conquerors. Made callous and degraded by the ceaseless persecution of their authorities; unnaturally branded with the shaven-headed badge of slavery; their spirit broken and debased by a system of grinding tyranny; their lives and property at the mercy of the most merciless officials in existence, and of judges solely influenced by bribery; "cut into a thousand pieces," according to law, or otherwise cruelly tortured to death for any rebellion against their foreign Emperor's unrighteous sway; frequently decapitated upon bare suspicion, but always if related to a rebel—how can it be a matter of surprise if the Chinese seem imbued with cunning and deceit, the usual resource of the weak and sorely oppressed?

Since the colony of Hong-Kong was founded, the natives, through intercourse with foreigners, have become acquainted with the superior laws, governments, &c., of those they have been taught to consider "outer barbarians." This has tended to make them more dissatisfied with their own national constitution; can we, then, feel astonished at the exclusive policy of the Manchoo government? Why, seclusion is their salvation; too surely they know that their power consists in the weakness, ignorance, superstition, and degradation of their Chinese slaves. The great Ti-ping revolution proves their fears are well founded, from the fact of its originating entirely from the contact of Christian civilization with China.

As for fishermen, pirates, and wreckers, the whole coast of China is as thick with them as the fabulous Straits of Baffleman is with monkeys—where they say a ship's yards cannot be squared on account of them. Upon one occasion, while anchored in foggy weather off the island of Namoa, close to Swatow, I had a capital opportunity of noticing the remarkable keenness with which those light-fingered gentry are ever on the alert for plunder. Early in the morning, before daylight, while in charge of the deck, I suddenly heard a distant and wide-spread splashing of the water. At first I naturally supposed it to be a shoal of porpoises; but as the noise became more distinct, I fancied I could distinguish the regular sound of oars. Directly I became convinced of this, I made the gunner load a couple of guns, and turned all hands out. In a few minutes the fog cleared a little with the dawn of day, and I was able to discern an innumerable fleet of boats pulling and sailing rapidly towards the ship. I had scarcely discovered them when they suddenly ceased rowing, and rested on their oars, having, I fancy, perceived the smoke issuing from our funnel. Seeing their hesitation, we gave them a blank cartridge, and this, with the noise of our men at the capstan weighing anchor, frightened them off; for they immediately "topped their booms," and soon disappeared in the surrounding mist.

In the neighbourhood of Swatow the people are much excited against their government, and at one place—within twenty miles of that city—they have been in open rebellion for many years. The Viceroy of the province having several times had his troops defeated by them, found it much easier to make an arrangement by which they were to govern themselves, while nominally under the Manchoo régime; therefore, at the present day, the Goo-swah men, who inhabit a mountainous part of the sea-coast, live, to a certain extent, independent of the Manchoo rule.

While thinking of the north-east coast, I must not forget the capital shooting I have had at Foo-chow. Wild water-fowl are found at this port in vast quantity, in fact, in numbers such as I have never seen equalled in any part of Europe, Asia, Africa, or America, that I have visited. The whole river and surrounding country literally swarm with an infinite variety of wild swan, geese, duck, curlew, and water-fowl of every description. During six months of the year, sometimes more, this game is found in plenty, generally appearing about the commencement of October, and departing by the end of March. The best shooting-ground about Foo-chow was the false mouth of the river and the adjacent country. This became my favourite haunt, and comprised a broad sheet of shallow water full of mud and sand-banks; low land on each side, marshy and intersected by creeks and canals, with many bamboo or reed swamps, and here and there a few hills. I generally started from the ship, at the anchorage, about midnight, in a covered native boat, with two or three Chinamen to work her, my Chinese boy, and a Malay, as body-guard and general assistant in the work of slaughter upon the feathery tribe. Reaching my destination generally before daylight, I had ample time to make all preparations, amidst the quacking of ducks and the constant rushing sound of innumerable wings. At the earliest peep of dawn, or a little before, I got ashore upon the sand-bank to which the boat might be fastened, and almost always found myself within shot of immense flocks of wild fowl.

Sometimes I had the misfortune to land upon a bank of treacherous consistency, and upon such occasions became stuck fast in the mud; and Chinese mud is of a wonderful stickiness and tenacity, as those who have had experience of it can well testify. There is often considerable danger in such a fix, for every effort to extricate oneself simply tends to make a deeper immersion. The only sure plan is to use a plank on the surface of the mud; so that I always carried several with me for emergencies of such a muddy nature. For the first shot I usually had a long musket, loaded with grape cartridge, and a wire one; the effect of this amongst a closely packed flock, often within sixty yards, may be easily imagined. I frequently bagged five or six brace of duck, or several geese, as a commencement. The swans and geese were generally off, after the first alarm; but I often had several shots, with the double-barrel which my Malay carried after me, amongst the ducks or teal. As for snipe and curlew, I have many a time seated myself in the centre of a sand-bank, and, with the Malay loading my guns as fast as he could, kept up an incessant fire upon them in flocks eddying round and round the shoal, but unwilling to leave it, until the rising tide compelled their flight, or my guns exterminated them. After this I would return to the boat for "Chow-chow," and when it was despatched, cross over to the mainland, probably getting a few brace of widgeon on the way. Early morning, or about twilight, I always found the best time for sport; during the day the birds are very wild. I have tried all sorts of dodges to get close. I have dressed as a Chinese field-labourer—umbrella hat, rush waterproof, and everything; but although such a Chinaman can be seen working within thirty yards of the birds, I could never get so close by a long way. The abundance of game about Foo-Chow is almost incredible. I have sometimes shot curlew in the dark, guided by the noise they made, and finding them by the cries of a wounded bird. I have shot wild swans so large, that when a Chinaman carried one with the head over his shoulder, its feet draggled on the ground; and very seldom returned to my ship without a boat literally loaded with spoil.

During shooting excursions and my frequent intercourse with the Chinese country people, I have nearly always found them exhibiting traits of character we give them little credit for; but only when they are completely by themselves, and none of the Manchoo troops, officials, or employés of any description are in the vicinity, have I found them particularly friendly to foreigners—very inquisitive, although not so outwardly, by reason of their great politeness and calm behaviour; hospitable and obliging. To qualify this, yet to render still more interesting the natural disposition of the people, it is easily perceived they have a sort of undefined dread of, and dislike to us, caused by the lying teaching and bitterly hostile reports circulated by the entire body of Manchoo officials concerning the "foreign devils," which, for my part, I have always done my best to expose wherever I have wandered amongst the deeply interesting natives. But few Europeans are aware of the entire misrepresentations the Manchoo Government circulate about foreigners, much less of the monstrous atrocities attributed to them; and I dare say, if propriety allowed me to mention some I have been told by the Chinese, most people would disbelieve them, especially since the British Government has entered into alliance with the Manchoos.

I was eye-witness to a fearful specimen of the so-called "paternal" Government's displeasure at Foo-chow some years since. It appears the Viceroy of Fu-keen issued an edict to prevent the Cantonese ascending the river to trade, for some fault they had committed. Before, however, this edict could have become generally known, three Canton lorchas sailed up the river laden with merchandise. They were fired upon by the batteries about the mouth of the river, yet, regardless of this (for the Cantonese are a brave, obstinate race), they passed up and arrived within a short distance of the European shipping. At this point, about sixty of the Mandarin gunboats (row-galleys), without any warning or communication whatever, opened fire upon and pulled for the lorchas. Apparently, the first two allowed them to board unresistingly; and this no sooner took place than a savage slaughter of their helpless crews commenced. Some were cut down and brutally mutilated upon the decks, their heads being chopped off and their bodies thrown overboard; others jumped into the river, only to be there killed by the soldiers in the gunboats, who followed them wherever they swam, spearing them, and thrusting them under water. The crew of the third lorcha, seeing the terrible fate of their comrades, endeavoured to prevent the government troops from boarding, and made a gallant resistance. Their defence, however, though desperate, was unavailing. The gunboats surrounded them, and poured in showers of grape and canister; the lorcha had but three guns of small calibre to reply with, and soon lost so many men that those remaining could no longer beat the enemy off. At last, being boarded, some of her defenders jumped overboard, and the rest, fighting and disputing inch by inch, were quickly dispatched. Some of the European shipping sent boats to try and rescue the poor wretches from the water, and, fortunately, managed to save a few. Thus, for breaking a proclamation of which, very probably, they were ignorant, these unfortunate men were all massacred, and the ships, with their cargo, confiscated to the Mandarins.

After some voyages upon the coast, my vessel was ordered to Whampoa, to be dry-docked and her bottom overhauled. Before entering the dock, and while lying at anchor on the river, I was one evening surprised to see a san-pan (literally three planks, i.e. a little boat) containing two Chinese girls, and a third, neither Chinese nor European, hanging about the ship; its occupants evidently desirous to communicate something, yet half fearful to venture. The lady of the unknown nationality seemed endeavouring to attract my attention. I was alone on the quarter-deck, with the exception of an old weather-beaten quartermaster. I beckoned her to come alongside, and descended the gangway ladder. As I was going over the side, the old quartermaster came up to me and exclaimed—

"Keep your weather eye lifting, sir; she's a pi-ar Portuguee."

"Well," I replied; "what if she is?"

"Well, d'ye see, sir, them Portugees is awful wild craft. I've got a remembrancer here," touching his ribs; "one of 'em gave me in Rio, just because she thought I was backing and filling with a chum of hers."

"If a Rio girl fell in love with you, and you made her jealous, you old sinner, what has that to do with a Whampoa girl? Besides, we shall have no time for falling in love here."

"Ay! ay! you don't know 'em, sir; the breed's the same all over; and, as for time, why, they'll be in love with you afore you can say 'vast heaving there."

"You're out of your reckoning for once, quartermaster; call Mr. ——, if I am not on board by eight bells;" and with this I disappeared over the side.

Directly I jumped into the boat, it was shoved off, and dropped astern with the tide.

My attention was, of course, directed to the lady designated a "pi-ar Portuguee" by the quartermaster; I at once discovered that she was a Macao Portuguese, very handsome; and, to all appearance, in great affliction. For some time she made no reply to my inquiries as to what was the matter, but commenced sobbing, and crying as if her heart would break. At last she ceased, and related the cause of her trouble to the following effect:—She was the daughter of a rich Macanese, who was principal owner of one of the Whampoa docks, and was also Portuguese consul at that port. Her mother was dead, and her father had determined to compel her to marry a wealthy Chilianian half-caste; in fact, everything was arranged for the marriage to take place in ten days' time. She hated the fellow, in spite of his dollars, which, it appeared, was her father's idol, and was resolved to suffer anything rather than submit. She came off to my ship to try and obtain a passage down to Hong-Kong, where she had friends who would take care of her. Here was the deuce to pay, and no pitch hot, as the sailors say. In a moment, almost, I was to become the champion and protector of this forlorn damsel. However selfishly I tried to reflect, I could not help being sensibly impressed with her extreme beauty and utter wretchedness. The piquante style of her pretty broken English, as she implored me to give her a passage to Hong-Kong and save her; the knowledge of the cruel fate which awaited her—the entire confidence which she was only too willing to repose in me—her unprotected position and passionate, ingenuous, ebullition of feeling—all conspired to interest me deeply in her favour.

The longer I listened the more interested and determined to help her I became. She was very young, and it seemed irresistible to sympathize with and pity her. At last, in the midst of a protestation of assistance on my part, and of fervent thanks on hers, we were interrupted by one of the China girls thrusting her head under the mat cover of the boat, and exclaiming—

"Hi ya! missee! more bettah go shore,—belong shih tim cheong" (ten o'clock).

The poor girl seemed quite alarmed to find it so late, and told the boatwomen to pull ashore as fast as possible.

We soon reached the bank, but my interesting friend would not allow me to land with her, stating she lived close by; however, she promised to meet me at the spot we then occupied, the next evening. The China girls quickly pulled me off to my ship, and then I was alone to think over the singularity and probable issue of the adventure.

Poor Marie! would that I had never met her—that she had accepted the Chilianian, or some prophetic spirit had whispered a warning in time to save her from her sad fate. However, it was ordained otherwise, and all that is left me is her memory. True to her promise, she saw me the following evening; then the next; and so for several consecutive days. It happened that, fortunately for the fulfilment of our appointments, Marie's father never returned from the docks, at the opposite side of the river, till late in the evening. We were thus constantly thrown together, and who can wonder that we insensibly allowed ourselves to become deeply attached?

Upon the ninth day after our first meeting, my ship was undocked, and prepared to sail for Hong-Kong in the morning; the morning, too, that, as Marie told me with tears in her eyes, would usher in her bridal day. Although Marie and I had never till then spoken of love, we both knew that it was mutual, and at this moment of peril and uncertainty we threw off all disguise and expressed our true feelings for each other. She felt no regret at sacrificing all other ties for my sake—I was but too anxious to risk anything to save her. On the evening of this, the last day that was to separate us, Marie entered her cruel father's dwelling for the last time; and, having quickly made some slight preparations, rejoined me in the boat with which I awaited her.

This boat was the same in which I had first seen her, and the poor girls who worked it being slaves of one of the old Whampoa laundresses, I determined to rescue them from their doubtful future, and prevent them making any disclosure as to Marie's escape, by carrying them down to Hong-Kong with her, and there giving them liberty.

I had already made every preparation on board, and had taken the gunner and carpenter into my confidence, as I had decided to stow them away in the sail-room; and to do this rendered it necessary for them to pass the berths of those officers. About midnight, sending the quartermaster of the watch off the deck upon an errand to get him out of the way, I smuggled the girls aboard and secreted them at the back of the sail-room well hidden by spare topsails, &c., piled up before them.

Early in the morning we lighted fires, and soon after daybreak, with steam up, commenced to get under weigh. Just then, as I fully expected, off came Marie's father and the old laundress—the one to look for a daughter who vanished on her bridal morn, the other for her poor slave girls—with warrants from the British consul for the delivery of the three girls if found on board. I was in charge of the deck, and took care to receive the bereaved parties at the gangway. After hearing their complaints, I reported the case to the captain, and received his orders to have the ship searched. This duty I took upon myself, rousing all hands out, and searching every part of the ship except the sail-room, which I took care to allow no one to approach. By the time the unsuccessful search was concluded, the anchor had been weighed, and we immediately commenced to drop down the river.

When we reached Hong-Kong, Marie landed and went to reside with her friends. She had become my betrothed, and seemed truly happy in the thought that nothing now could cause our separation. Little either of us thought at that happy time how ruthlessly all these bright prospects would be altered, and what sadness was yet in store for us. Alas! how little at that happy time either thought how soon the ruthless destroyer would annihilate a bond we had sworn should last for ever.

Marie was very lovely. Rather darker than the generality of Macao women; her complexion was a beautifully clear deep olive; the skin delicately soft, with the rich blood mantling through upon the slightest emotion; her eyes large, jet-black, lustrous, and almond-shaped, as those of the Spanish creoles of South America—eyes which can form a language of their own, so deeply expressive, so ever changeful, and heart-speaking—were exquisitely fringed with long silken lashes and arching brows; her hair, dark as the raven's wing, waved in rich profusion round her finely tapered shoulders; the Grecian nose and delicately formed nostrils spoke of her high caste; while a short full upper lip, so richly coloured, adorned a mouth small but singularly expressive, and studded with teeth of pearly whiteness. This young creature, nurtured in a southern clime, could scarcely number sixteen summers, and yet her petite figure, lithe and graceful as it was, had attained its full development. She was, in truth, an unsophisticated child of nature—ardent, passionate—the very creature of impulse.

In a small secluded dwelling, shaded by evergreen foliage, in one of the prettiest parts of Hong-Kong, every moment I could spare from my ship was devoted to Marie. We were supremely happy. We had no thought or care for the morrow, we were too fully absorbed in the present. The old quartermaster's warning proved his experience, although, with one exception, it was unnecessary in my case, yet the exception was sufficient.

To many of those warm impassioned temperaments of the East love becomes as necessary as life itself. Marie was one of these. Natures like hers could be moulded by love to any form. The house of Marie's relatives was one of two built together; but for this it would have been in total seclusion, the bend of the hills it rested on hiding all other buildings in the distance, and entirely screening it from observation. The next door and only neighbours consisted of two Portuguese sisters and an Englishman, the husband of the eldest.

MARIE.
London, Published March 15th 1866 by Day & Son, Limited Lithogrs Gate Str, Lincoln's Inn Fields.
Day & Son, Limited, Lith.

The Portuguese being natives of Macao, were slightly acquainted with Marie, and we gradually became intimate with them. The youngest of the sisters was very good-looking, and being of a very merry disposition, we often had great fun. Now, it so happened that Marie's love was so intense, so selfish, and so exacting, she could not bear me to pay the slightest attention to another. So at last, to realize the old adage, that "true love never did run smooth," she took it into her passionate little head to become jealous. This jealousy may be a very mild affair amongst our colder Northern women, but with a fiery little piece of impetuosity like Marie it was more serious. With such temperaments, jealousy instantly generates an all-consuming passion for revenge.

For a little while I had noticed Marie's more than usual excitability, accompanied by occasional bursts of grief, without any apparent cause; but, knowing her extreme sensitiveness, I thought but little of it. At last the cause was revealed, and this history nearly terminated in its revelation.

The house had a verandah in front, connecting it with that adjoining, from which it was simply divided by a wooden partition. One evening I and Theresa, the unmarried Portuguese, were conversing from the respective balconies. I fancied Marie had received me rather crossly that day, and to vex her thought I would have a little fun with her pretty neighbour. This thoughtlessness very nearly resulted in a tragical termination. After laughing and chatting with Theresa for some time, I went close up to the partition between the verandahs; and, leaning round it, pretended to kiss her. Instantly I heard Marie, with an exclamation, rush towards me. As I withdrew, I fortunately caught the shadow of an uplifted hand on my own side of the partition; and, while turning, I rapidly threw up my arm, just in time to arrest the descending blow, aimed by Marie with a stiletto. I received but a slight scratch, and soon took the weapon from my fierce little love, who instantly, with characteristic revulsion of feeling, threw herself into my arms in a passionate burst of grief. We were soon reconciled; this was Marie's first and last jealousy.

SING-SONG GIRL—page [10].

CHAPTER II.

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.

CHAPTER III.