PAMPHLETS I 3 i ISSUED BY THE CHINESE INSURGENTS AT NAN- KING; TO WHICH IS ADDED A HISTOEY OE THE KWANG-SE REBELLION, GATHERED FROM PUBLIC DOCUMENTS; AND A SKETCH OF THE CONNECTION BETWEEN FOREIGN MISSIONARIES AND THE CHINESE INSURRECTION; CONCLUDING WITH % A CRITICAL REVIEW OF SEVERAL OF THE ABOVE PAMPHLETS; COMPILED BY mt mtrjfiuv&t, Stnt. SHANGHAE ; PRINTED AT THE OFFICE OF THE "N.-C. HERALD,” 1853 . Digitized by the Internet Archive in 2017 with funding from Columbia University Libraries https://archive.org/details/booksofthaepingdOOmedh THE BOOK OF liKLlGlOUS BREC'KBTS OF THE T’lIAl'-riXG DYNASTY. Who lias ever lived in the world willunit oUelid- ing against the eomnuuuls of Heaven? hot until this time no one has known how to obtain deliver- ance from sin; now, liowever. the great God has made a gracious communication to man, and from henceforth whoever repents of his sins in tlie presence of the great God, and avoids worshipping depraved spirits (gods), practicing perverse things, or transgressing the divine commands, may as- cend to heaven and enjoy ha])piness, for thousands and myriads of years, in pleasure and delight, with dignity and honour, world without end. But whoever does not repent of his sins, in the presence of the great God, but continues to worship de- praved spirits, practicing perverse things as before, and going on to transgress the divine commands, will most certainly be punished by being sent down to hell, and suffering misery for thousands and myriads of years, in sorrow and pain, with trouhle and anguish, world without end. ^Vhich of these is the best and wliich the worst, we leave it to you to judge. Ought not all of you, our brethren and sisters throughout the world, to awake from your lethargy ? if, however, you continue unaw akened, then you are truly hase-born and deluded by the devil; you do not know how to enjoy the bliss within your reach ; and all that great happiness, pleasure and delight, dignity amt honour, which is to be experienced in heaven for thousands and myriads of years, you do not wish to enjoy; while on the contrary you willingly fall into the crime of sinning against Heaven, and thus bring down upon yourselves the righteous indignation of the great God, who will send you down to the eighteen hells, and cause you to suffer eternal misery. How lamentable ! Those whose minds have been deluded by the devil object and say: that the great God is only to be worshipped by sovereign princes. But we wish you to know, that the great God is the universal Father of all men throughout the world. Sove- reigns are those of his children whom be clothes with power, but the good are those of bis cbildren who most resemble him: while the common mass are still his children, though steeped in ignorance: and the violent and oppressive are his disobedient children. If you still think that sovereigns alone are allowed to worship the great God, we beg to ask you, whether the parents of one family regard only their eldest son. and whether they require filial respect and obedience from him alone? Ho you not remember the period of the three dynasties (from B.C. ■2’i04 to B.C. 220) how Ching- t'hang. afterwards the head of the Shang dynasty. was at first hut a prince of the empire, and yet he reverenced the gre;il God: also how Wan-wang, from whom spiamg the founder of the Chow dynasty, was himself hut a western lord, and yet he intelligently served tlie gre:it God ; neither of these worthies filled the station of sovereign, when they paid their adorations to the great God. If it were true that the great God could only he worshipped by the head of the state, Ching-t'hnng and Wan-wang must have erred in adoring him: and if they erred in adoring him, why did the great God regard Ching-t’hang wiih favour, and exalt him from the station of a jirince to be sole ruler of the em|)ire, and give laws to the nine )irovinces? And why did the great God legard Wan-wang with favour, and cause him who was only a western lord to obtain two thirds of the empire, until his son Woo-wang ascended the throne of China ? Some also say erroneously that to worship the great God is to imitate foreigners; not remember- iiig that China has its histories, which are open to investigation. From the time of Pwan-koo,* down to the period of the three dynasties, both princes and people honoured and worshijiped the great God. I f now the people of the three dynas- ties did not worship and honour the great God. why does the Ta-heo classic quote an ode which says, “Before the Yin (Shang) dynasty had lost the sympathies of the people, their ancestors were invited to do the honours at the sacrifices to the great God.” Mang-tsze has also an expre.ssion in his book to the following effect : “ When Heaven (God) fortned the mass of mankind, he appointed jirinces and teachers over them, that they might he the vicegerents of God on earth, graciously con- ferring tranquillity on the various regions;" he also says “although a man he ever so vile, if he goes through the proper fastings and ablutions, he may sacrifice to the great God.” The Book of Odes says, that “ Wan-wang was careful and res- pectful, while he intelligently served the great God, and enjoyed an unwonted degree of ha|)|>iness." It also says, “ How great is God, when he ap- proaches in glorious majesty !” In the same work God is said to have addressed Wan-w;mg say- ing, “ I regard you as possessed of intelligent vir- tue:” ag:iin, “when you come into the presence of the great God, beware of dividing your affections." Further, “In due time Ching-t'hang appeared, whose feeling of respect daily increased, until his intelligence gradually advanced towards perfec- * The first man of whom the Chinese speak. tion. He lionoureil God, and God made liim a jiattern to the nine provinces of tlie empire.” The Historical Classic contains the following ex- inessions : “ I (Ching-t'hang) fear the great God. and do not dare to neglect correcting the diso- hedient.” “ The great God disapproving (of the tyrant Chow) has determined on sending down this calamity.” “I (Woo-wang) presmne respect- fully to receive the commission of the great God, in order to sui)pre.ss disorderly counsels.” ‘‘The great God is not invariahle in his dealings; on those M’lio do good he confers a hundred blessings, and on those who do evil he sends down a hun- dred calamities.” The Book of Diagrams says, “■ The ancient kings invented music, in order to jiromote virtue, and they especially performed it before the great God.” Now if you say that we tire following foreigners, we beg to ask whether Woo-wang of the Chow dynasty, when he “ pre- .sumed respectfully to receive the commission of the great God;” and Wan-wang. of the same dynasty, when he ‘‘ intelligently served the great God;” together with Ching-t’ liang of the Shang dynasty, when he ‘‘ honoured the great God,” or Chuen-heuh, when he ‘‘reverently served the great God,” — we heg to ask, whether all the.se worthies followed the foreigners? The fact is, that according to the histories of both the Chinese and foreign nations, the important duty of wor- ship))ing the great God, in the early ages of the world, several thousand years ago, was alike prac- ticed both by Chine.se and foreigners: but the various foreign ntitions in the west have practi- ced this duty up to the present time, while the Chi- nese ])racticed it only up to the Tsin and Han dy- nasties ; f since which time they have erroneously followed the devil's ways, and allowed themselves to be deceived by the king of hades. Now, how- ever, the great God, out of compassion to the children of men, has displayed his great power, and delivered men from the machinations of the evil one ; causing them to retrace their steps, and again to practice the great duty which was per- formed of old. Thus while alive they are no lon- ger subject to the devil’s influences, and after death they are not taken away by him, but ascend- ing to heaven they enjoy endless bliss. This is all owing to the immeasurable grace and infinite compassion of the great God. Those who are still unawakened say, on the contrary, that we are following foreigners, thus shewing to what an in- tense degree they are deluded by their great ad- versary. Mang-tsze says that “ Truth is one if men did hut understand this, they ivould acknow- ledge that both Chinese and foreigners ought to- gether to practice the great duty of worshipping God. The form to he observed hi seelcing the forgive- ness of sins ; — Let the suppliant kneel down in the sight of heaven, and pray to the great God to forgive his .sins. He may either employ such words as occur, or he may use a written form ; when the prayer is over, let him take a basin of water and wash liimself clean, or if he perform his ablutions in the river, it will be still better. When he has obtain- ed freedom from sin, let him morning and even- + About the period of the Christian era. ing continue to worship the great God, praying that God would regard him with favour, and grant him his Holy Spirit to change his heart. At every meal also he should give thanks to God, and every seventh day worship and praise God for his mercies. Let him also constantly obey the ten commandments, and not on any account worship the corrupt spirits (gods) that are in the world, neither let him do any corrupt thing. In this way people may become the sons and daughters of the great God : in the present life they shall he the objects of the divine favour, and after death their souls will ascend to heaven, where they shall enjoy endless bliss. All people throughout the world, no matter whether male or female, Chinese or foreigners, must jnirsue this method, or they cannot go to heaven. A prayer for a penitent sinner ; — I, thine unworthy son or daughter, kneeling down upon the ground, with a true heart repent of my sins, and pray thee, the great God our heaven- ly Father, of thine infinite goodness and mercy, to forgive my fortner ignorance and frequent trans- gressions of the divine commands; earnestly be- seech thee, of thy great favour, to pardon all my former sins, and enable me to repent, and lead a new life, so that my soul may ascend to heaven ; may I from henceforth sincerely repent and forsake my evil ways, not worshii)])ing corrupt spirits (gods), nor practicing perverse things, but obey the divine commands. I also earnest!)' pray thee, the great God our heavenly Father, constantly to bestow on me thy Holy Spirit, and change my wicked heart ; never more allow me to be deceiv- ed l>y malignant demons, but ])erpetua]ly regarding me with favour, for ever deliver me from the evil one; and every day bestowing upon me food and clothing, exempt me from calamity and woe, grant- ing me traiHiuillity in the |)resent world, and the enjoyment of endless hap|)iness in heaven : through the merits of our Saviour and heavenly brother, the Lord .Tesus, who redeemed us from sin. I also pray the great God, our Father who is in heaven, that his will may be done on earth as it is done iti heaven. That thou wouldst look down and grant this my request, is my heart’s sincere desire. A prayer to God foi morning or evening ; — I thine utiworthy son or daughter, kneeling down on the ground, ))ray to thee, the great God our heavenly Father, that thou wouldst grant me thy mercifitl protection, and constantly bestow upon me thy Holy Spirit, to change my wicked heart, and never more allow me to be deceived by demoniacal influences; but perpetually regarding me with favour, that thou wouldst for ever deliver me from the evil one, through the merits of our Saviour and heavenly brother, the Lord Jesus, who redeemed us from sin. I also pray thee the great God, our Father in heaven, that thy will may be done on earth as it is done in heaven. That thou wouldst look down and grant this my request, is my heart’s sincere desire. Tlianhsgiving to be offered at meals : — Viti thank thee, o God, our heavenly Father, and pray that thou wouldst bless us with daily food and raiment, cxemi)t us from calamity and affliction, and grant that our souls may go up to heaven. A prayer in the time of sickness and affliction : — I, thine unwoitliy son or daughter, kneeling down upon the ground, lieseecli tiiee, tlie great God, our heavenly Father, now tliat I tliine un- worthy son or dnugltter am pressed by sickness or affliction, that thou wonldst of thy mercy deliver me, cause the affliction to be s|)eedily removed, and iny body to be restored to health; should the evil one attempt to injure me, I earnestly pray thee, the great God, our heavenly Father, to display thy divine majesty, and destroy all such demo- niacal influences, through the merits of our Savi- our and elder brother, the Lord Jesus, who re- deemed us from sin. I also pray thee, the great God, our Father in heaven, that thy will may be done on earth as it is done in heaven. That thou wonldst look down and grant this my request, is my heart's sincere desire. On occasions of birth-days, thanksgiving of women after child-hirth, bringing home a wife, or marrying out a daughter, with all such fortunate occurrences, presentations of animals, wine, tea, and rice, should be olFered up to the great God, accompanied by the following prayer; — 1, thine unworthy son or daughter, kneeling down upon the ground, present my supplications to thee, the great God our heavenly Father. I, thine unworthy son or daughter, celebrating this birth-day, presenting this thanksgiving, or con- tracting this marriage, reverently prepare animals, wine, tea, and rice, ott'ering them up to thee, the great God our heavenly Father, earnestly beseech- ing thee to bless me tbine unworthy son or daugh- ter, with prosperity in otir family, and every thing according to our desire, through the merits of our Saviour and elder brother, the Lord Jesus, who redeemed us from sin. I also pray thee, the great God, our Father in heaven, that thy will may be done on earth as it is done in heaven. That thou wouldst look down and grant this my request, is my heart's sincere desire. On occasion of constructing a hearth, building a house, piling up stones, or opening up ground, presentations of animals, wine, tea, and rice, should he off'ered up to the great God, accompanied by the following prayer : — I, thine unworthy son or daughter, kneeling down upon the ground, present my supplications to thee, the great God our heavenly Father. I, thine unworthy son or daughter, having construct- ed this fire-place, built this house, piled up these stones, or opened up this ground, reverently pre- pare animals, wine, tea, and rice, offering them up to thee, the great God our heavenly Father, earnestly beseeching thee favourably to regard and support me, thine unworthy son or daughter, granting peace to every member of my household, both great and small, warding off every kind of fear or dread, causing all demoniacal influences to retire, and everything to happen according to our wish, accompanied by great prosperity and bliss, through the merits of our Saviour and elder brother, the Lord Jesus, who redeemed us from sin. I also pray thee, the great God, our Father in heaven, that thy will may be done on earth as it is done in heaven. That thou wouldst look down and grant this my request, is my heart’s sincere desire. Whenever any work is undertaken, people should cry out with a loud voice, saying, Having received the commands of the great God and su- preme Lord, the commands of the Saviour of the world the Lord Jesus, and the com])lete commands of the celestial king, the sovereign director of the great doctrine, (we undertake this work); and may every kind of fear and dread be far away, may demoniacal influences be compelled to retire, may every thing happen according to our wish, and we obtain great prosperity and bliss. On funeral occasions no Huddhistic ceremonies are to be employed; having placed the body in a (;offln, put on mourning, and conducted the funeral to the place of burial, presentations of animals, wine, tea, and rice, should be offered up to the great God, accompanied by the following prayer: — I, thine unworthy son or daughter, kneeling down upon the ground, present my supplications to thee, the great God our heavenly Father. There is here present the soul of thine unworthy servant, such a one, who on a certain day, month, and hour, departed this life; having placed the body in a coffin, put on mourning, and conducted the funeral to the place of burial, T reverently pre- pare animals, wine, tea, and rice, offering them up to thee, the great God our heavenly Father, earnestly beseeching thee, of thy favour to admit the soul of thine unworthy servant, such a one, up into heaven, to enjoy abundant happiness with thee. I also pray thee, the great God our heavenly Father, favourably to regard and sup- ])ort me, thine unworthy son or daughter, grant- ing peace to every member of my household, both great and small, warding off every kind of fear and dread, causing all demoniacal influences to retire, and every thing to happen according to our wish, accompanied by great prosperity and bliss, through the merits of our Saviour and elder brother, the Lord Jesus, who redeemed us from sin. I also pray thee, the great God, our Father in heaven, that thy will may be done on earth as it is done in heaven. That thou wouldst look down and grant this my request, is my heart's sincere desire. When the coffin is closed down, the mourning put on, the body carried out to the place of in- terment, and lowered down into the sepulchre, all should cry out with a loud voice, saying. In obe- dience to the commands of the great God, our supreme Lord, in obedience to the commands of the Saviour of the world the Lord Jesus, and in obedience to the complete commands of the celes- tial king, the sovereign director of the great doc- trine, we pray that every kind of fear and dread may be far away, demoniacal influences be com- pelled to retire, may every thing happen accord- ing to our wish, and we obtain great prosperity and bliss. Every seventh-day is to be observed as a day of worship, and for thanking the great God for his goodness. Every time that the four days of the 28 con- stellations called Heu, Fang, Sing, and Maou, occur,J is to be observed as a day of worship f These correspond exactly with the Sundays through- out the year. The form to be used in praising God is as fol- lows : — We praise God, our holy and heavenly Father. We praise Jesus, tlie holy Lord and Saviour of the world. We praise the lloiy Spirit, tlie Sacred Intel- ligence. We praise the three persons, wlio united con- stitute one true Spirit (God). Then follows a liymn : — How different are the true doctrines from the doc- trines of the world ! They save the souls of man, and lead to the enjoy- ment of endless bliss : The wise receive them with e.xultation, as the source of their hapinness. The foolish, when awakened, understand thereby tlie way to heaven. Our heavenly Father, of his great mere)' and un- bounded goodness. Spared not his first-born Son, hut sent him down into the world. To give his life for the redemption of all our trans- gressions. The knowledge of which, coupled with repentance, saves the souls of men. The ten celestial cummantls, which are to he con- staiitlij observed ; — The first command. Thou shall honour and worship the great God. The great God is the universal Father of all men, in every nation under heaven. Kvery man is produced and nourished by him : every man is also protected by him : every man ought, there- fore, morning and evening, to honour and wor- ship him, ivith acknowledgments of his goodness. It is a common saying, that Heaven produces, nourishes and protects men. Also, that being pro- vided with food we must not deceive Heaven. Therefore whoever does not worship jhe great God, breaks the commands of Heaven. The hymn says — Imperial Heaven, the Supreme God is the true spirit (God) : Worship him every morning and evening, and you will be taken up ; You ought deeply to consider the ten celestial commands, .\nd not by your foolishness obscure the right princijiles of nature. The second command. Thou shall not worship corrupt spirits (gods). The great God says, Thou shall have no other spirits (gods) beside me. Therefore all besides the great God are corrupt spirits (gods), deceiving and destroying mankind , they must on no ac- count be worshijiped : whoever worships the whole class of corrupt spirits (gods), offends against the commands of Heaven. The hymn says — Corrupt devils very easily delude the souls of men : If vou perversely believe in them, you w'ill at last go down to hell. We e.xhort you all, brave people, to awake from your lethargy, .■\nd early make your peace with your exalted heavenly Father. The third coinmand. ThoU shall not take the name of the great God in vain. The name of the great God is Jehovah, which n en must not take in vain. Whoever takes God’s name in vain, and rails against Heaven, offerrds against this command. The hymn says — Our e.xalted heavenlv Fath.r is infinitely honoitr- ahle ; Those who disobey and profane his name, seldom come to a good end. If unacquainted with the true doctrine, you should be on your guard. For those who wantonly biasjdieme involve them- selves in endless crime. The fourth command. On the seventh day, the day of worship, you should jiraise the great God for his goodness. In the beginning, the great God made heaven and eaith, land and sea, men and things, in six days, and having finished his works on the seventh day, he called it the day of rest, (or Sabbath); therefore all the men of the world, who enjoy the blessing of the great God, should on every seventh day especially reverence and worship the great God, and [iraise him for his goodness. The hymn says — • All the happiness enjoyed in the world comes from Heaven, It is therefore reasonable that men should give thanks and sing ; At the daily morning and evening meal there should be tlianksgiving. But on the seventh day, the worship should be more intense. The fifth command. Tliou shall honour thy father and thy UiOther, that thy days may be pro- longed. Whoever disobeys his parents breaks this command. The hymn says — History records that Shun honoured his parents to the end of his days, Causing them to- experience the intensest pleasure and delight: August Heaven will abundantly reward all who act thus. And do not disappoint the expectation of the au- thors of their being. Tlie sixth command. Thou shall not kill or injure men. He who kills another kills himself, and he who injures another injures himself. Whoever does either of these breaks the above command. 'J’he hymn says — The whole world is one family, and all men are brethren. How can they he jiermitted to kill and destroy one another ? Tlie outward form and tlie inward principle are both conferred by Heaven, Allow every one, then, to enjoy the ease and com- fort which he desires. The seventh command. Thou shall not com- mit adultery or any thing unclean. All tlie men in the world are brethren, and all the women in the world are sisters. Among the sons and daughters of the celestial hall, the males are on one side and the females on the other, and are not allowed to intermix. Should either men or women practice lewdness, th 'y are considered out- casts, as having offended against one of the chief commands of Heaven. The easting of amorou glances, the harbouring of lustful imaginations, the of foreign tobacco (opium), or the singing of libidinous songs, must all be considered as breaches of this command. The hymn says — ■ Lust and lewdness constitute the chief transgres- sion, Those who practice it heconie outcasts, and are the objects of pity. If you wish to enjoy the substantial happiness of heaven, It is necessary to deny yourself and earnestly cul- tivate virtue. The eighth command. Thou shalt not rob or steal. Riches and poverty are determined by the great God, hut whosoever robs or plunders the property of others, transgresses this command. The hymn says — Rest contented with your station, however poor, and do not steal, Robheiy and violence are low and abandoned practices ; Those who injure others really injure themselves. Let the noble-minded among you immediately reform. The ninth command. Thou shalt not utter falsehood. All those who tell lies, and indulge in devilish deceits, with every kind of coarse and abandoned talk, offend against this command. The hymn says — Lying discourse and unfounded stories must all be abandoned ; Deceitful and wicked words are offences against Heaven, Much talk will in the end bring evil on the speakers ; It is then much better to be cautious, and regulate one’s own mind. The tenth command. Thou shalt not conceive a covetous desire. When a man looks upon the beauty of another’s wife and daughters with covetous desires, or when he regards the elegance of another man’s posses- sions with covetous desires, or when he engages in gambling, he offends against this command. The hymn says — In your daily conduct, do not harbour covetous desires. When involved in the sea of lust, the consequences are very serious ; The above injunctions were handed down on mount Sinai, And to this day the celestial commands retain all their force. A few verses ; — ■ Repent and believe in the great God our heaven- ly Father, and you will in the end obtain happiness Rebel and resist the great God, our heavenly Fa- ther, and you will surely weep for it. Those who obey Heaven’s commands and worship the true Spirit (God) when they part with the |)resent world, will forthwith ascend to heaven. These who follow the world’s customs, and com- ply with the devil’s wishes, when they come to their end, will find it hard to escape from hell. Those who believe in depraved spirits, will at last become the slaves of depraved spirits ; Those who in life get involved in the devil’s meshes, will when they die be taken in the devil’s clutches. Those who worship God, are his sons and daugh- ters: Having derived their origin from heaven, they will finally ascend to heaven. Hymn — God is the superintending Lord, Do not be agitated by alarms : Rely on him with a true heart, And then you will go to heaven. Worship God in sincerity. Believe not in human fables s Abandon all worldly views. And then you will go to heaven. Another hymn — The true Spirit (God) of heaven is one God (Shang-ti.) But men in general are ignorant and walk in error : When you bow down to images of clay, wood and stone. We beg to ask, how long have you parted with your reason ? Do not say that to comply with Heaven is to fol- low foreigners. For the generality of mankind are stupid and dis- obedient. Think of the reverence for the Deity displayed by T’hang and Wan. And courageously breakthrough the devil’s barrier. Comply with Heaven and be happy, disobey and perish. What is the use of disputing about minor matters. You are none of you the children of Buddhist idols. Why do you not then repent and strive to get to PAMPHLETS PUBLISHED BY THE INSURGENTS. THE TRIMETRICAL CLASSIC.* * Each line containinj; three words, and each verse four lines. The great God Made heaven and earth ; Both land and sea, And all tilings therein. In six days, He made the whole: Man the lord of all, Was endowed with glory and honour. Every seventh day vvorsliip. In acknow'lcdgcinent of Heaven’s favor; Let all under heaven Keep their hearts in reverence. It is said that in former times, A foreign nation was commanded To honour God ; The nation’s name was Israel. Their twelve tribes Removed into Egypt; Where God favoured them. And their posterity increased. Then a king arose, Into whose heart the devil entered ; He envied their prosperity. And inflicted pain and misery. Ordering the daughters to be preserved. But not allowing the sons to live ; Their bondage was severe. And very difficult to bear. Tlie great God Viewed them with pity. And commanded Moses To return to his family. He commanded Aaron To go and meet Moses : When both addressed the king. And wrought divers miracles. The king hardened his heart. And would not let them go : Wlierefore God was angry And sent lice and locusts. He also sent flies. Together with frogs. Which entered their palaces. And crept into their ovens. When the king still refused, The river was turned to blood ; And the water became bitter Throughout all Egypt. God sent boils and blains. With pestilence and murrain ; He also sent hail. Which was very grievous. The king still refusing. He slew their first-born; When the king of Egypt Had no resource ; But let them go Out of his land. The great God Upheld and sustained them. By day in a cloud. By night in a pillar of fire. The great God Himself saved them. The king hardened bis heart. And led his armies in pursuit: But God was angry. And displayed his majesty. Arrived at the red sea. The waters were spread abroad : The ])eople of Israel Were very miteh afraid. Tlie pursuers overtook them. But God stayed their course ; He hiuiself fought for them, And the people had no trouble. He caused the red sea With its waters to divide; To stand up as a wall. That they might jjass between. The people of Israel Marched with a steady step. As though on dry ground. And thus saved their lives. The pursuers attempting to cross. Their wheels were taken off; When the waters closed upon them, And they' were all drowned. The great God Displayed his power. And the people of Israel Were all preserved. When they came to the desert. They had nothing to eat; But the great God Bade them not be afraid. He sent down manna. For each man a pint; It was as sweet as honey, And satisfied their appetites. The people lusted much. And wished to eat flesh. When quails were sent. By the million of bushels. At the mount Sinai, Miracles were displayed ; And Moses was commanded To make tables of stone. The great God Gave his celestial commands. Amounting to ten precepts. The breach of which would not be forgiven. He himself wrote them. And gave them to Moses : The celestial law Cannot be altered. In after ages. It was sometimes disobeyed. Through the devil’s temptations. When men fell into misery. But tlie great God, Out of pity to mankind, Sent his first-born Son To come down into the world. His name is Jesus, Tire Lord and Saviour of men, Who redeems them from sin. By the endurance of extreme misery. Upon the cross, They nailed his body ; Where he shed his precious blood. To save all mankind. Three days after his death. He rose from the dead: And during forty days. He discoursed on heavenly things. AVhen he was about to ascend. He commanded his disciples To communicate his Gospel, And proclaim his revealed will. Those who believe will be saved. And ascend up to heaven ; But those who do not believe. Will be the first to be condemned. Throughout the whole world. There is only one God (Shang-te) ; The great Lord and Ruler, Without a second. The Chinese in early ages. Were regarded by God; Together with foreign states They walked in one way. From the time of Pwan-koo,* Down to the three dynasties,-!- They honoured God, As history records. T’hang of the Shang dynasty,!; And Wan of the Chow,§ Honoured God With the intensest feeling. The inscription on T’hang’s bathing-tub Inculcated daily renovation of mind; And God commanded him. To assume the government of the empire. Wan was very respectful. And intelligently served God ; So that the people who submitted to him. Were two out of every three. When Tsin obtained the empiTe,|| He was infatuated with the genii And the nation has been deluded by the devil, For the last two thousand years. Seuen** and Woo,f -f- of the Han dynasty. Both followed this bad example; So that the mad rebellion increased. In imitation of Tsin’s mis- rule. * The first man spoken of by the Clrinese. t Tliis period closed B. C. 220. t B. C. 1765. § B. C. 1121. || B. C. 220. If History says, that in the time of Tsin-che-hwang, (the emperor who burnt tlie books,) one Tseu -she requested that he might be allowed, with a number of virgins and youths, to go down into the sea, to the hill of the three spirits, in order to obtain the elixir of immortality from the genii- when the emperor sent Tseu-she, with se- veral thousand virgins and youths, to go in search of the place in question. They returned saying, that though they saw it at a distanee, they could not get there. *» B. C. 72. tt A. D. 25. When Woo arrived at old age. He repented of his folly, And lamented that from his youth up. He had always followed the wrong road.!!; Ming,§§ of tlie Han dynasty. Welcomed the institutions of Buddha, And set up temples and monasteries. To the great injury of the country'. But Hwuy, of the Sung dynasty. Was still more mad and infatuated. For he changed the name of Shang-te (God) Into that of Yuh-hwang (the pearly emperor)|||] But the great God Is the supreme Lord Over ail the world. The great Father in heaven. His name is most honourable. To be handed down through distant ages; W'ho was this Hwuy, That he dared to alter it? It was meet that this same Hwuy •Should be taken by the Tartars; And together with his son Perish in the northern desert. From Hwuy, of the Sung dynasty, Up to the present day'. For these seven hundred years. Men have sunk deeper and deeper in error. With the doctrine of God They have not been acquainted ; While the king of Hades Has deluded them to the utmost. The great God displays^^ Liberality deep as the sea; But the devil has injured man. In a most outrageous manner. God is therefore displeased, And lias sent liis Son,*** With orders to come down into the world, Having first studied the classics. In the Ting-yew year (1837) He was received up into heaven, Jt History records, that when Woo had been 31 years on the throne, two years before his death, he said, My conduct, since I ascended the throne, has been perverse and wicked, causing much misery to the empire, to regret which is now unavailing. From henceforth, how- ever, whatever distresses the people or wastes property throughout the empire must be set aside. One of his mi- nisters said, according to the conjurers, the genii are very numerous, but they have never done us any good, let them be abolished. The emperor approved of the sug- gestion, and discarded all conjurers, with those that had familiar spirits. §§ A. D. 58. nil The Chinese history of the period in question says, that the Emperor Hwuy (A. D. 1107) having obtained a pearly book, and a precious gem, w'ent to the palace of perfect pureness and harmony, where he saluted the pearly emperor with an honourable title, as follows : “The great Supreme, the origin of heaven, the holder of charms, the controller of the seasons, the possessor of all that is divine, and the embodiment of all that is true, the pearly emperor Shang-te (God) of the august heavens." He also commanded that in every favourable spot, that penetrated the sky, they should erect temples and mo- nasteries, and form holy images. IF IT From this part of the book the reference appears to be to the leader of the insurrection. *** By God’s Son is here meant Hung-sew-tseuji, the leader of the insurrection. Where the affairs of heaven Were clearly pointed out to him. The great God Personally instructed him, Gave him odes and documents, And communicated to him the true doctrine. God also gave him a seal. And conferred upon him a sword. Connected with authority. And majesty irresistible. He bade him, together with the elder brother, Namely Jesus, To drive away impi.sh fiends. With the co-operation of angels. There was one who looked on with envy. Namely the king of Hades; Who displayed much malignity. And acted like a devilish serpent. But tlie great God, With a higli hand, Instructed his Sonf ff To subdue this fiend: And having conquered him. To show him no favour. And in spite of his envious eye, He damped all his courage. Having overcome the fiend. He returned to heaven. Where the great God Gave him great authority. The celestial mother was kind,Jj:J And exceedingly gracious. Beautiful and noble in the extreme. Far beyond all compare. The celestial elder brother’s wife,§§§ Was virtuous, and very considerate. Constantly exhorting the elder brother. To do things deliberately. The great God, Out of love to mankind. Again commissioned his Son,ff f To come down into the world ; And when he sent him down. He charged him not to be afraid. I am with you, said he. To superintend every thing. In the Mow’-shin year (1848) The Soiiftt was troubled and distressed. When the great God Appeared on his behalf. Bringing Jesus with him. They both came down into the world; Where he instructed his Sonf ft How to sustain the weight of government. God has set up his Son To endure for ever. To defeat corrupt machinations. And to display majesty and authority. Also to judge the world. To divide the righteous from the wicked; And consign them to the misery of hell. Or bestow on them the joys of heaven. Heaven manages every thing Heaven sustains the whole; ++t By the Son is meant the leader of the insurrection, tft By the celestial mother seems intended the mother of Jesus. §§§ By the elder brother’s wife, judging from the con- text, is meant the wife of Jesus. Let all beneath the sky Come and acknowledge the new monarch. Little children. Worship God, Keep his commandments. And do not disobey. Let your minds be refined. And be not depraved ; The great God Constantly surveys you. You must refine yourselves well. And not be depraved. Vice willingly practiced Is the first step to misery. To ensure a good end. You must make a good beginning ; An error of a hair s breadth. May lead to a discrepancy of 1,000 le. Be careful about little things, And watch the minute springs of action ; The great God Is not to be deceived. Little children Arouse your energies. The laws of high Heaven Admit not of infraction. Upon the good blessings descend, .\nd miseries on tlie wicked ; Those wlio obey Heaven are ))reserved. And those who disobey perish. Tlie great God Is a spiritual Father ; All things whatever Depend on him. The great God Is the Father of our spirits'; Those who devoutly serve him Will obtain blessings. 'Those who obey the fathers of their flesh AVill enjoy longevitj' ; 'Those who requite their parents Will certainly obtain happiness. Do not practice lewdness. Nor any uncleanness ; Do not tell lies ; Do not kill and slay; Do not steal ; Do not covet ; 'The great God Will strictly carry out his laws. 'Those who obey Heaven’s commands Will enjoy celestial happiness ; 'Those who are grateful for divine favours. Will receive divine support. Heaven blesses the good. And curses the bad ; Little children Maintain correct conduct. 'The correct are men The corrupt are imps. Little children, Seek to avoid disgrace. God loves the upright. And he hates the vicious : Little children Be careful to avoid error. The great God Secs every thing. If you wish to enjoy happiness, Refine and correct yourselves. [W.H.M. ODK FOK YOUTH.* * Each line coiitainin;' five woiils.. and each verse four lines. On the worshij) of Got!. Let the true -Spirit, the ^reat God, Be lionoui'cd and adored by all nations; Let all the inhabitants of the world Unite in his worship, niornino and evening. Above and below, look where you may. All things are imbued with the Divine favour. At the beginning, in si-K days, All things were created, perfect and complete. ^Vhether circumcised or uncircumcised. Who is not produced by God ? Reverently praise the divine favour. .■\nd yon will obtain eternal glory. On reverence for Jesus. .lesus, his first-born Son, Was in foimer times sent by God ; He willingly gave his life to redeem us from sin, Of a truth his merits are preeminent. His cross was hard to bear. The sorrowing clouds obscured the sun ; The adorable Son, the honoured of heaven. Died for you the children of men. .\fter his resurrection he ascended to heaven. Resplendent in glory, he wields authority supreme. In him we know that we may trust. To secure salvation and ascend to heaven. On the honour due to ptirents. As grain is stored against a day of need. So men bring up children to tend their old age. A filial son begets filial children. The recompence here is truly wonderful. Do you ask how this our body Is to attain to length of years ? Keep the fifth command, we say. And honour and emolument will descend upon you. On the conit. The imperial court is an awe-inspiring spot, Let those about it dread celestial majesty ; Life and death emanate from Heaven’s son. Let every officer avoid disobedience. On the duties of the sovereign. When one man presides over the government. All nations become settled and tranquillized; When the sovereign grasps the seei)tre of power. Calumny and corruption sink and disappear. On the duties of ministers. When the prince is upright ministers are true. When the sovereign is intelligent, ministers will be honest ; E and Chow are models worthy of imitation. They acted uprightly and aided the government. On the duties of families. The members of one family being intimately relat- They should live in joy and hannonj'. [ed. When the feeling of concord unites the whole. Blessings will descend upon them from above. On the duties of a father. When the main beam is straight, the joists will be regular. When a father is strict, his duty will be fulfilled ; Let him not jirovoke his children to wrath, [ing. .And a delightful harmony will pervade the dwell- On the duties of a mother. Ye mothers beware of partiality. But tenderly instruct your children in virtue ; When you are a fit example to your daughters, The haiqry feeling will reach to the clouds. On the duties of sons. Sons be patterns to your wives. Consider obedience to parents the chief duty ; Do not listen to the tattle of women. And you will not be estranged from your own flesh. On the duties of daughters-in-la:v. Ye that are espoused into other families. Be gentle and yielding, and your duty is fulfilled, Do not quarrel with your sisters-in-law. And thereby vex the old father and mother. On the duties of elder brothers. Elder brothers! instruct your juniors. Remember well your common parentage. Should they commit a trifling fault. Bear with it and treat them indulgently. On the. duties of younger brothers. Disparity in years is ordered by Heaven, Duty to seniors consists in respect ; When younger brothers obey Heaven’s dictates. Happiness and honour will be their portion. On the duties of elder sisters. Elder sisters instruct your younger sisters. Study improvement and fit yourselves for heaven : Should you occasionally visit your former homes, Get the little ones around you and tell them what is right. On the duties of younger sisters. Girls obey your elder brothers and sisters. Be obliging and avoid arrogance, Carefully give yourselves to self-improvement. And mind and keep the ten commandments. On the duties of Inisbands. Unbending firmness is natural to the man. Love for a wife should be qualified by prudence. And should the lioness roar Let not terror fill the mind. On the duties of ivives. Women be obedient to yonr three male relatives. And do not disobey your lords ; When hens crow in the morning. Sorrow may be expected in the family. On the duties of elder brothers' whes. Wliat is the dut}' of an elder brotlier’s wife ? And wliat her most appropriate dejioi tment ? Let her cheerfully harmonize with younger bro- And she will never do amiss. [tilers’ wives, On the duties of younger brothers’ wives. Younger brothers’ wives should respect their elder brothers’ wives, In humilit}' honouring their elder brothers ; In all things yielding to their senior sisters-in-law, Whieh will result in harmony superior to music. On the duties of the male sex. Let every man have his own partner. And maintain the duties of the human relations. Firm and unbending his duties lie from home. But he should avoid such things as cause suspicion. On the duties of the female sex. 'File duty of woman is to maintain chastity. She should shun proximity to the other sex. Sober and decorous she should keep at home. Thus she can secure happiness and felicity. On contracting marriages. Marriages are the result of some relation in a for- mer state. The disposal of which rests with Heaven ; When contracted, affection should flow in a con- tinued stream, And the association should be uninterrupted. On managing the heart. For the purpose of controlling the whole body, God has given to man an intelligent mind, [gulator. When the heart is correct it becomes the true re- To which the senses and members are all obedient. On managing the eyes. The various corruptions first delude the eye, But if the eye be correct all evil will be avoided ; Let the pupil of the eye be sternly fixed. And the light of the body will shine up to heaven. On managing the ear. Whatever sounds assail my ear. Let me listen to all in silence. Deaf to the entrance of evil. Pervious to good, in order to be [ligent. eminently intel- On managing the mouth. The tongue is a prolific source of strife. And a multitude of words, leads to mischief, Let me not be defiled by lying and corrupt dis- course. Careful and cautious, let reason be my guide. On managing the hand. To cut oft' the hand whereby we are dragged to evil. Appears a determination worthy of high praise. The duty of the hand is to manifest respect. But for improper objects move not a finger. On managing the feet. Let the feet walk in the path of rectitude, And ever follow it, without treading awry ; For the countless bye-paths of life Lead only to mischief in the end. The way to get to heaven. Honour and disgrace come from a man’s self. But men should exert themselves To keep the ten commandments. And they will enjoy bliss in heaven. W. H. -M. THE BOOK OF CELESTIAL DECREES AND DECLARATIONS OF THE IMPERIAL WILL. PUr-LISHED IN THE SECOND YEAR OF THE T'HAE-PING DYNASTY, DENOMINATED JIN-TSZE, OR 1852. Tile proclamation of the celestial king is to the Ibllowiiig effect: — In the 3rd month (April) of the Mow-shin 3 'ear, (ISIS) our heavenly Father, the great God and supreme Lord, came down into the world, and displayed innumerable miracles and powers, ac- companied by evident jiroofs, which are contained in the Book of Proclamations. In the 9th month (October) of the same year, our celestial elder Brother, the Saviour Jesus, came down into the I world, and also displayed innumerable miracles and powers, accompanied by evident proofs, which are contained in the Book of Proclamations. Now lest any individual of our whole host, whether great or small, male or female, soldier or officer, should not have a ] erfect knowledge of the holj' will and commands id' our heavenly Father, and a perfect knowledge of the holy will and commands of our celestial elder Brother, and thus unwitting- ly otfend against the celestial commands and decrees, therefore ve have especitilly examined the various proclamations containing the most im- portant of the sacred decrees and commands of our heavenly Father, and celestial elder Brother, and having classified them, we have published them in the form of a book, in order that our whole host may diligently read and remember them, and thus avoid offending against the celestial decrees, and do that which is pleasing to our heavenly Father and celestial elder Brother. There are annexed to the same some of our royal proclama- tions, with the view of making you acquainted with the laws, and causing you to live in dread of them. Respect this. On the 16th day of the .3d moon (2 1st of April), of the Ke-yew year (IS l!)), in the district citj' of Kwei (in Kwang-se), our heavenly Father, the great God and supreme Lord, said, “on the sum- mit of Kaou-laou hill, exactly in the form of a cross, there is a pencil ; pray, (tuid you will get a response.* )” On the Ifth day of the .3d moon (I9th April), of the Sin-k’hae year 11851) in the village of Tung-heang, (in the district of Woo-seuen), the heavenly Father addressed the multitude stiying. Oh my children! do you know your heavenly Father and your celestial elder Brother? To which they all replied. We know our heavenly * This passage is very diflicult of comprehension ; it prohahly refers to a suspended pencil, balance by a cross-bar, wliich, agitated by the wind, described certain characters, by means of wliich the insurrectionists were accustomed to divine. See iilortison's Dictionarv, Part I. Vol. I. p. dO. Father and celestial elder Brother. The heaven- ly Father then said. Do you know your lord, and truly lb To which they all replied, We know our lord right well. The heavenly Father said, 1 have sent your lord down into the world, to become the celestial king : every word be utters is a celes- tial command ; you must be obedient; you must truly assist your lord, and regard your king ; j'ou must not dare to act disorderly, nor to be dis- respectful. If you do not regard your lord and king, every one of you will be involved in dif- ficulty. On the ISth day of the 3rd moon (April 23d), of the Siit-k’hae year (1851), in the village of Tung-heang, (in the district of Woo-seuen). the celestial elder Brother, the Saviour Jesus, address- ed the multitude, saying. Oh my younger bre- thren ! you must keep the celestial commands, and obey the orders that are given you, and be at peace among yourselves : if a superior is in the wrotig, and an inferior somewhat in the right ; or if an inferior is in the wrong, and a superior some- what in the right, do not, on account of a single exitression, record the matter in a book, and con- tract feuds and enmities. You ought to cultivate what is good, and purify your conduct ; you should not go into the villages, to seize people’s goods. When you go into the ranks to fight, you must not retreat. When you have money, you must make it public, and not consider it as belonging to one or another. You must, with united heart and strength, together conquer the hills and rivers. You should find out the way to heaven, and walk in it ; although at present the work be toilsome and distressing, yet by and bye you will be pro- moted to high offices. If, after having been in- structed, any of you should still break Heaven's commands, and slight the orders given you, or disobey your officers, or retreat when you are led into battle, do not be surprised if I, your exalted elder Brother, issue orders to have you put to death. Gn the 13th day of the seventh month (August 18th), of the Sin-k’hae year (1851), at the village of Muh, Jesus, the celestial elder Brother, scolded the i>eople very much for having secreted things to themselves, and for not having devoted them to the public good, in order to shew fidelity to the cause. The same eveniirg, about ten o’clock, at the red thorn hill, in the tea district, ourheavenly Father, the great God and supreme Lord, said, — 1 Tlie “lord” here refers to the chief of the insurrec- tion. I, your heavenly Father', for several years past, have come down among you. Your celestial elder Brother has come down to jirotect you, and zealously gone out before you. Jesus, your Saviour, Continues to exert himself in leading you on, just as before. 1, your heavenly Father, will be your Lord all your lives long. Why do you not then be faithful, and why neglect to improve yourselves ? Many of you have grievously disobeyed orders, And because I have not pointed you out, your boldness bas risen up to heaven. The great God also said. When you try to deceive Heaven, do not think that Heaven does not know it; The indulgence of Heaven is vast as the sea, and _\ et not slow (to punish). I perceive that there is among you a slight want of coinage ; How long will you refuse to act as faithful servants ? Von intended in the dead of the night to follow the dark road, .\iid ere morning dawned you had to complain of being caught by the devils’ delusions ; Mow then all of you follow the right way in de- fence of your king. .\nd truly believe your heavenly Father, without harbouring suspicions. The great God also said, — Mow I, your heavenly Father, have personally come down into the world, to lead on you my lit- tle ones; but I see that some of you are disobedi- ent to the heavenly commands, and every time you engage in any affair you do not act in unison. Think now whose rice you are eating, and in what work you are engaged. When you are sent to kill the imps (your enemies), why are you not more united, why do you not exert your strength, and press forward together in battle. I, your heavenly Father, tell you plainly, from this time forth, that in killing the imps (your enemies), if any one of you in the least degree refuse to go fortli, or in the least degree venture into battle, 3 'ou may be sure that Heaven knows it, for you yourselves know all about it. Consider well, that I, your heavenly Father, am mighty, and require all you little ones to obey orders; if you again disobey, do not be surprised (if I punish you). Every one of you must be true-hearted and courageous, in lioing the work of Heaven. The next day (August 19th) early in the morn- ing, the great God said, — On w hose account has your heavenly Father come dow'n into the w'orld ? <)n whose account has .Tesus laid down his life? Heaven has sent down your king, to be a true sovereign, Why are you troubled, and why is \-our courage fled ? Tiie great God also said, — O mv little one;;, you know now that your elder Brother has suflered misery, Whv then do yon not boldly venture into battle and return victorious ! 'I'he determined man regards Heaven, and faith- fully serves his country ; How is it that in going out to fight you are thus disturbed ! The great God further said, — From of old life and death have been decreed by Heaven ; How can one ,succeed in any thing by depending on himself? The soul is originally bestowed on you by your heavenly Father; Now if you do not arouse, what sort of people can you account yourselves ? On the 26tb day of the 7th moon (Aug. 31st), of the Sin-k’hae year (1851), at night, in the vil- lage of Mull, the heavenly Father, the great God and supreme Lord, put to death Hwang-e-chin, and said, — • Hwang-e-chin has twice disobeyed commands, From the cloudy heavens to the snowy earth bis fault cannot be excused : He boldly attempted to deceive Heaven, and had no faith ? In the time of battle he twice caused our heroes to retire. The true Spirit (God) created the land and sea ; If you do not believe in your ghostly Father what merit have you ? O all ye little ones, obey Heaven’s commands; If you disobey, like E-cbin, your crimes will never be forgiven. On the 20th day of the 10th month (Decem- ber 2(itb), of the Sin-k’hae year (1851 ), at the city of Yung-gnan, Jesus, the celestial elder Brother, said : If a man wishes to become a hero, he must not be at his ease, he that is at his ease cannot be a hero : the more you endure sufferings, the greater will be your dignity; but you need not be alarm- ed, for if those impish fiends (the enemy) were able of a sudden to fly, or to change their form, they never could escape the hand of my heavenly Father, or the hand of me your celestial elder Brother. On the 3d day of the 12th month, of the Sin- k’hae year, (January 8 th, 1852), at the city of Yung-gnan, the heavenly Father, the great God and supreme Lord said. — O all ye little ones from every region, who have left your houses. And your native villages, with a determination to become faithful followers; Formerly you did not diligently serve your king with tiger-like valour. But now you know that you have a lord, and you may become heroes. If you do not believe th.at in tbe hills the pure and noble dwells. Just think that your ghostly Father has set up your true lord ; + Heaven has interfered by well-established proofs of |)Ower, So that before the imps were assembled, they were beaten small as tbe dust. The great God also said — By a thousand considerations, I have a thousand times urged you, and yet you have a thou- sand times deceived me. I The “lord" here also refers to the leader of tlie insurrection. On a thousand occasions, I have a thousand times exliorted you, and yet you have a thousand times trifled with me. In a thousand ways, I have a thousand times in- treated you to reform your thousand errors. And a thousand times begged you, in a thousand ways, to purify yourselves, and after a thou- sand efforts I have barely succeeded. The great God further said, — From a myriad regions a myriad states have a myriad times come to pay court to me. From a myriad hills and a myriad rivers, they liave in a myriad ways come floating along; For a myriad furlongs a myriad eyes have a my- riad times cast a penetrating glance. And in a myriad ways e.xperienced a myriad bles- sitigs, through a myriad meritorious actions. ADDF.NDA. The ])roclamations of the celestial king are here appended — ! In the early part of tlie twelfth month, in the Kang-suh year (Jan. 1851) at a place called Kin- t'heeu, the celestial king commanded sajdng, — The first requisite is to obey the commandments. The second, to divide the ranks of the males from the females. The third, to avoid encroachment in the slightest degree. The fourth, to manifest a public spirit, and a harmonious feeling, each one following the orders of his superiors. The fifth, to combine every effort and every energy, and when engaging in battle never to retreat. On thj 19th day, of the 7th month, of the Sin- k’hae year (24th Augt., 1851 ), at the tea-district, the celestial king issued a proclamation, command- ing every officer and soldier throughout all the re- giments and battalions, with courage and joy, e.x- ultingly to obey the requisitions of our heavenly Father, and celestial elder Brother, without being agitated by fear; for all things are determined by our heavenly Father, and celestial elder Brother; every trouble is intended by our heavenly Father, and celestial elder Brother, as the trial of our minds; therefore let every one be true, and firm, and patient, so that he may answer it to our heavenly Father and our celestial elder Brother. The heavenly Father formerly issued his com- mands, saying, “ Let every one be firm and patient, and he will not know any difference (between cold and heat) ; so that the colder it is, the more he may throw off his clothes.” Remembering this, let all the officers and soldiers awake from their lethargy. According to the statement now lianded in, there seems to be no salt, let the camp therefore be removed. According to the same statement it also appears, that there are many sick and wound- ed, let the greater care therefore be taken to pre- serve the feeble. Should you fail to preserve one among our brethren and sisters, you will disgrace our heavenly Father and celestial elder Brother. Now when the camp sets forward, let all the legions and cohorts be strict and e.xact in keeping tlie ranks, and in combining every effort and every energy. Let me earnestly entreat you re- verently to obey the celestial commands, and do not any more offend. 'I'he general in command of the advanced guard, our sister’s husband Seaou- chaou-kwei, and the general in command of the left wing, our brother Sliih-tali-k’hae, should to- gether take the superintendauce of the chief inspec- tor’s department. The first and second brigadiers of the artvanced guard, with the first and second brigadiers of the left wing, must lead the van. Let the general in command of the centre of tlie army, our brother Yang-sew-tsing. take the su- perintendance of the chief director’s department ; the first and second brigadiers of the central di- vision together with 20 of the select body-guard are to guard the centre. The general in command of the right wing, our brother Wci-ching, and the general in command of the rear guard, our brother Fung-yun-san, should together lead on the first and second brigadiers of the right wing, and the first and second brigadiers of the army of reserve to guard the rear. Whenever the camps advance, or pitch their tents, let every legion and cohort be regularly joined, so as to be able to come to each other's assistance. You must every one of you exert your energies in sustaining and protecting the old and young, both male and female, together with the sick and wounded, so as to preserve them from every harm ; at the same time let every one look to the orders that issue from our little heaven : and all, both officers and soldiers, be obedient. Respect this. According to the above arrangement, the camp used formerly to set forward and to halt; from henceforth, however, they must in this respect obe)' the orders of the eastern king. On the ;?d day of the 8th month, of tlieSin-hae year (8th Sept. 1851), at the village of Muh, the celestial king commanded all the officers and soldiers, throughout the various camps and legions, to rouse their courage and exultingly rejoice, also with united efforts and energies to march forward, because in every thing our heavenly Father takes the superintendance, and our celestial elder Brother sustains us, therefore let me earnestly intreat you not to be agitated by fear. The true Spirit (God) can create the hills and seas. Let the fiendship imps come on at once ; Let nets be spread in heaven and earth surround- ing us with double folds; Do you, soldiers and officers, expand your minds with courage. Let the watch go their rounds, by day and by night, and strictly guard ; Let plans be laid, and silence reign throughout the camp. Formerly Yo-fei with five hundred men defeated a hundred thousand. How much more then shall we be able to exter- minate these impish fiends. Respect this. On the 1 9th day of the 8th month, of the Sin- hae year, (Sep. 24th, 1851), when on board a boat, the celestial king issued a proclamation, saying. We earnestly beseech you, soldiers and officers, to obey the commands of Heaven, and do not anymore oft'end; We, on this occasion, most sincerely im- press upon you this assurance, that those who at the present time do not covet life or fear death, will afterwards ascend to heaven, where they will enjoy eternal life and immortality ; but those of you who covet life will not get life, and those of you who dread death will meet with death. Moreover, those who at the present time do not covet ease or fear misery. sliall afterwards ascend to heaven, where they shall enjoy eternal tranquillity and freedom from every woe: but those of you who covet ease, will not get ease, and those who fear misery will ex))eri- ence misery. After all, obey Heaven’s commands, and you will enjoy celestial bliss; disobey, and you will go to hell ; we earnestly beseech you. there- fore, both officers and soldiers, to awake from your lethargy. If you offend any' more, do not be surprised (if I punish }'ou). Respect this. On the 7th day of the 8th month, in the Sin- hae year, (13th Sept. 1851), while at the city of Yung-gnan, the celestial king issued a proclama- tion, urging every officer and soldier through- orrt each legion and each camp, to display a public spirit, and not on any account to manifest selfish- ness, but to be single-minded ; so as to be able to answer it to our heavenly Father, our celestial elder Brother, — and Ourselves. From henceforth it is commanded, to all you soldiers and officers, that whenever you kill the imps, and take their cities, ail the gold and silver, silks and satins, with precious things, which are obtained, must not be secreted for private use, but be altogether brought into the holy treasury of our celestial court. Those who offend against this, will be condemned. Respect this. On the 25th day of the 9th month, of the Sin- k'hae year (30th Oct. 1851) while at the city of Yung-gnan, the celestial king issued a proclama- tion, to all the officers and soldiers tliroughout the host, both great and small, earnestly beseech- ing them to obey the commands of Heaven, with joy and exultation, with courage and ardor, with united effort and eirergy, to press forward in the contest, reverently obeying the injunctions given us by our heavenly Father, and celestial elder Brother. It is now commanded to all the legions, that after every battle against the imps (enemies), every Serjeant shall stand and record the names of the privates under his command. Those who have been most distinguished for obeying orders and marching forw'ard, are to be marked with a circle, to indicate their merit ; those who have been most distinguished for disobeying orders and run- ning away, are to be marked with a cross, to designate their crime. Those who have been distingrrished neither one way nor the other, are to be left without any mark. Y'hen the record is complete, the Serjeant is to take the book and hand it u]) to the centurion, the centurion is to give it to the leader of the cohort, and the leader of the cohort is to pass it over to the commander of the legion, who in his turn is to present it to the general, and the general to the inspector- general, who shall further send it to the director- general, and the director-general shall lay it before the minister of state ; the minister of state shall further comm.unicate it to the generalissimo, who sliall report it to our little heaven, in order to settle the degree of rank to which each one shall be elevated or degraded. Small merits shall be requited with small rewards, and great merits shall be distinguished by conspicuous jiromotions ; let every one therefore juit forth his utmost ener- gies, and display self-respect. Respect this. On the 12th day of the 10th month, of the Sin- k’hae year (17th Nov. 1851), whilst at the city of Yung-gnan, the celestial king issued a proclama- tion, earnestly beseeching all the officers and soldiers, throughout the host, both gieat and small, I to obey Heaven’s commands, with joy and e.xulta- tion, with patience and endurance, with courage and ardour, with united strength and vigour, to press forward in the contest, reverently obeying the laws and institutions of our heavenly Father, and celestial elder Brother. Formerly we issued a command, saying, It is not an easy matter to i go to heaven ; the most important thing, however, is determination and patience ; having these you will certainly succeed. Therefore be resolute, and carefully' avoid falling into error, when but half-way there: for the devil’s paths are deviou.s and deflected. According to present appearances, all of you, soldiers and people, must know that the impish fiends have various methods of de- ceiving people, and that the devil’s ways are ! devious and deflected ; further you must know that ' OUR former declaration to you was correct. Now - WE issue this special proclamation, to you soldiers and people, great and small, earnestly beseeching you to be patient and firm, not moved by delusive solicitations, but really determined implicity to obey Heaven, and faitbfully to serve your country even to the end. Your heavenly Father and ce- lestial elder Brother have their eyes fixed upon y'ou, aird we have also got our eyes fixed upon you. ^Ve further command that those meritorious ministers, who have from first to last died in battle and ascended to lieaveii. be promoted to a rank equal to that of director-general, with honours descending to their posterity; tho.'-e m.et itorious officers, also, who h;ive home (mr standards in the fight, and are now gone to heaven, shall be pro- moted to a rank equal to that of general-in-chicf, j or imperial body-guard. Those who have been already promoted, have their caps and coats according to the official form; those who have not yet beeir promoted have caj)s like the Ser- jeants. Those who have been promoted in one body, and those who have not been promoted in another class, may all conte u;) into our little heaven; while all those n.eritorious of- ficers, who together with us engage in attacking the hills and l ivers (of China), sh.-.H if greatly successful he premoteti to be ministers of state, inspectors-general, di rectors- generid. generals-in- chief, and inqierial body-guards: tiic very small- est of them shall be commanders of legions, with honours conferred on their po.-terity, wearing dra- gon-adorned robes, and gem-bespangled girdles, standing in our celestial court. '\Vf. sincerely announce to you, that since we have all had the happiness to become sons and daughters of our heavenly Father, and brothers and sisters of our celestial elder Brother, we small enjoy incompara- ble dignity in tins present woi Id, and interminable felicity in the next. MT; ask you. now, whether of all honours there be any dignity to be compared to this? Furthermore we earnestly beseech all, soldiers and officers, of every legion,. exultingly and unitedly to obey the commands and requisi- tions of our heavenly Father and celestial elder Brother. The fiendish imps (our enemies) are full of artlul designs, therefore we earnestly en- treat all of you, both soldiers and officers, to be on your guard, and do not vainly lament when morning dawns, that you have fallen into the devil’s wiles. Respect this. On the 25th day of the 10th inontli, of the Sin- k’h.ie year, (Nov. 30th 1851), while at Yung- gnati, the celestial king issued a proelatnation, enjoining on all the officers and soldiers through- out the host, both great and small, to know well the true doctrine and follow it : nameh' this : our heavenly Father, the great God and supreme Lord, is one true Spirit fGod); besides our heavenly Fatlier the great Gad, and supreme Lord there is na s|iirit (god). The great God, oui heavenly F.ilher and supreme Lord, is omniscient, omnipo- tent, and om lipresent, the Sujrremo over all. Tliere is not i.n indiviiln il who is not |)ro.lueed and uou- r'shed hy him. lie is .Vvayg. Sanreme. Meistlie Te, Ruler. besides the great Gad, our heavetily Fa- ther an 1 suoreme Lord, there is no one vvhocmbe called Sitin'', and no one who can he called 7’e.§ Therefo.'e from henceforth, all you soldiers and officers, m ly ilesignate Us as your lord, and that is all ; you must not call me Supreme, lest you should encroach upon the designation of our hea- venly Father. Our heaveul}' Father is our holy Father, and our celestial elder Brother is our holy Lord the Saviour of the world. Hence our hea- venly Father and celestial elder Brother alone are hall/: and from iienceforth, all you soldiers and officers, may designate Us as your lord and that is all, but you must not call me holy, lest you en- croach u])on the designation of our heavenly Fa- ther and celestial elder Brother. The great God. our heavenly F Pher and supreme Lord, is our sph-ii lal F.ither, our ghostly Father. For- merly VV ; 11 1 ordered you to designate, the first an I s-“con 1 ministers of state, together with the gene - ils-m-ciiief of the van an 1 rear of the armv, cay;' ■'■il.her.'i. which was a temporary indul- gence. n .M I f ir n ty w,th the corrupt custirn. of the prese.ii w.i dd; but according to the true doc- trine. this Was a slight encroachment on the pre- rojative of our heavenly Father, for our heavenly F itlier is alone entitled to the designation of Fa- ther. We have now appointed the chief minister of state and general-in-chicf to be designated the eastern king, having charge of all the states in the easter.i region : we have also appointed the second minister of state and assistant general-in- chief to be designated the western king, having charge of all the states in the western region : we have further appointed the general of the advanc- ed guard to bj designated the southern king, hav- ing charge of all the states in the southern region; and we have likewise appointed the general of the rear guard to be designated the northern king, having charge of all the states in the northern region ; we have furthermore appointed our brother Shih-tah-k- hae to be assistant king, to aid in sus- taining our celesti.al court. All the king.s above referred to. are to be under the superintendence of the eastern king. We have also issued a pro- § The translator may be allowed here to quote a passage written and printed by him in 1848, before he had the slightest idea of the sentiments entertained hy the leader of the present insurrection : “If we were asked whether, with the views enter- tained by us, we should discountenance the use of the word Te for an e nporor, we should say, just as much as the apostles would have done the employment of T/leos before Caesar, or D'lnts before Augustus ; and we have no doubt that, in proportion, as the Gospel triumphs, such practices will be discontinued. " el.imation designating uw -tiuccii as the lady of all ladies, (empress) anil our concubines a.s royal ladies. Respect this. On the 27th day of the 1st month, of the Jin- tsze year, (IMuich 2d, 1852), at the city of Yung- gnan, the celestial king issued a proclamation, earnestly beseeching all the officers and .soldiers, throughout the hosts, great and small, male and female to obey the commands of Heaven. We now especially direct our brother Yaug-sew-tsing, our sister’s husband .Seaou-chaou-kwei, our bro- ther Fung-yim-san, our brother Wei-ching, and our brother Sliih-tah-k’hae, together with all the commanders of legions, most strictly and frequent- ly to inspect the soldiers of the army, whether or not they oTciid against the seventh command ; for if they do, as soon as it is discovered, they shall be immediately taken up and beheaded, as a warning to all. There shall assuredly be no for- giveness : and we e.kpressly enjoin upon the sol- diers and officers not to shew the least leniency, or screen the o.'lenders, lest we bring down upon our- selves the indign.ition of the great God our hea- venly Father. Let every one be on his guarri. Respect this. On the 3l)tli lay of the 2d month, of the Jiii- tsze year, (5t!i ,\pr 1 1852), at Yung-gnan, the celestial king issue 1 a proclamation, expressly- enjoining on all the male officers and female of- ficers throughout the host, to obey the commands of Heaven, with joy and exultation, firmness and patienee, courage and ardour, valiantly to fight against the imps (enemies), for — Let the impish fiends amount to thousands and myriads. They will hardly escape the hand of our heavenly Father ; If he could make the land and sea in six days, You may easily believe that our ghostly Father is a hero. High Heaven has commissioned you to kill the impish fiends. Our heavenly Father and celestial elder Brother have their eyes upon you. Let the male and female officers, all grasp the swor 1 : As for your apo irel. one ehange will be sufficient, Unitedly rouse yoar courage together, and slay the fiends ; Let gold and silver with bag and baggage be dis- regarded ; Divest yourselves cf worldly motives and look to heaven. Where there are g.oldeu tiles and golden houses, all glorious to behold ; In heaven above you m.iy enjoy happiness and dignity in tjie extreme ; The very meanest and smallest will be clothed in silks and satins ; The males will be adorned with dragon-embroid- ered robes, and the females with flowers. Let each one therefore be faithful and exert their utmost enei'gie.s. Respect this. Oil the 10th day of the 8th month, of the Jin- tsze year, (November 15th 1852). at Chang-sha, the celestial king issued a proclamation to all the officers and soldiers throughout the host, both groat and small, enjoining on them from hence- forth not a^aiti to secrete for priva'c use p;ol(i or silver, but pay it all into the holy treasury of our celestial court; should any ofFend in this respect, as soon as it is found out, they will be beheatled as a waruiii^ to all. Respect this. The celestial king appends the following itro- claniation ; — We hereby command you, ministers and peo- ple, to make a distinction between males and females; men are to manage outside affairs and not to listen to what goes on within; women are to manage domestic concerns, and not to trouhie themselves about external matter.s. Wr; tlicvefore especially command, that from henceforth outside aftiiirs arc not to be reported inside, and internal affairs are not to be reported outside. As to tiie inmates of the harem, they are to be general- ly termed ladies, and ministers inust be espe- cially careful not to speak of the names and surnames, rank and station of the inmates of the harem ; these iiiust on no account be talked about or discussed ; should any offend in this particular they .shall be belicaded without mercy'. No subject is ever to look upon rlie face of any of the inmates of the harem; let every one hang down his head, and cast down his eyes, not daring to lift them up from the ground, for wlio- soever glances at the faces of the inmates of the liarc;!i shall he beheaded without mercy. Wliat is s.iid in tiic harem must never be reiioried outside. Should auy subjects or female officers dare to re- port outside, what is said in the b-ircm, they' »ball be beheaded witlunif mercy. What is said liy any subject must not be reported inside, if the speech of any subject is reported inside, then the person rc])mting it -shall be beheaded without mercy, and the subject who uttered the speech shall also he beheaded without mercy. We sin- cerely annonnee this to yon. 'I’o keep tlie harem distinct is tlie foundation of good government, and honest nior.ils; it is not that We are desirous of making severe restrictions, but We wisli to carry out the holy will of onr heavenly Father, and celestial elder Brother, in beheading the lewd and sparing the correct. Should there be the least dejiarture from this rule it would not do at all. Now th It We have issued this decree, not only must our subjects in the present day obey, but throagliout our celestial dynasty and celestial em- ))iie, for myriads and myriads of y'ears, generation after generation, whoever becomes a subject of this state must comply with this rule. I'liese are our words. Respect ibis. Given on the 28th day of the 1st mouth, of the 3d year of our reign, (March 3d, 1833.) W. H. M. BOOK OF DECLARATIONS OF THE DIVINE WILL, JIADE DURING 'J'HE HEAVENLY FATHER’S DESCENT UPON EARTH. Oil the 2!)th day of the 10th month of the Sin- kae year (Dec. 4th, 1851), the 1st of the Tae-ping dynasty, Sew-tsing,* Yun-shan,f We-ching,;]; and Tah-kae,§ attended at court, when Yun-slian in- formed his Jlajesty, saying, — “To-day 1, your younger brother, with We-ching, Tah-kae, Tsang Teen-fang, and Jilting Tili-teen, went to brother Sew-tsing’s dwelling in company, to hold a con- ference, with the view of praying your Majesty to give an appointment to Chow Seih-nang; wlien suddenly the heavenly Father came down into the world, and directed us to fetter Chow Seih- nang; having given which command, he said, ‘I shall now return to Heaven.’ ’’ Sew-tseuen|| there- upon asked, “ Plas he been seized?” They re- plied “ He has been already taken into custody.” Sew-tseucn said “ What a mighty display of the heavenly Father's power is this ! let us kneel down and acknowledge the celestial favour.” The princes thereupon dispersed. That same night Yun-shan and Tah-kae at- tended at court again, and reported that the heavenly Father had come down a second time. Sew-tseuen thereupon hastened into the divine presence; when the heavenly Father directed him to summon Chow Seih-nang. The examina- tion over, the heavenly Father said, “I shall now return to Heaven;” Sew-tseuen also returned to his palace, and commanded We-ching and the other ministers to record the declared will of the heavenly Fathrr during his descent upon earth. AVe-ching commissioned Mung Tih-teen and Tsang Teen-fang to carry out this instruction. On the 4th day of the 1 1th month (Dec. 9th, 1851), Sew-tseuen perused the document, which read as follows : — We, Tsang Teen-fang and IMung Tih-teen, in obedience to command, hereby record the following declared will of the heavenly Father, the supreme Lord, the great God, given during his descent amongst men. On the 29th day of the 10th month (Dec. 4th), Fung, prince of the south, AVei, prince of the north, and Shih, the assistant prince, accompanied by ourselves, repaired in a body to the dwelling of Yang, the eastern prince, to pay him our respects, and also to confer with him concerning certain weighty affairs of this earthly domain of our heavenly Father, the supreme Lord, and great God. AA’e had not spoken above a few words, when, all on a sudden, the heavenly Fa- ther came down amongst us, and secretly addres- * Eastern Prince. t Southern Prince, t Northern Prince. § Assistant Prince. II The leader of the insurrection. sed the princes, saying, ‘There is a person named Chow Seih-nang, a treacherous traitorous man, who has been in collusion with the Tartar elves, and has returned to court, intending to co-operate with them in a scheme to subvert your designs ; are you aware of this?’ AV’e all said, ‘No.’ — The heavenly Father then said, ‘Send at once and attach the persons of three men, and keep them in custody for the present ; until I give directions respecting them.' AVe all replied, ‘Your commands shall be obeyed!’ The Father thereupon rejoined, ‘You must all act prudently and with secrecy, whilst I return to Heaven.’ After the departure of the heavenly Father, we, Tsang Teen-fang and jVIung Tih-teen, together with the three princes, reported this declaration of the heavenly Father to Yang, the prince of the east. On being made acquainted with its purport, he became excessively indignant, and forthwith directed a fierce attendant to apprehend the traitor imp Chow Seih-nang, as also the two confederates of the Tartar elves Choo-pah, and Chin-woo, and commit them all three into custody, to await their trial; this done, he reported the matter to the celestial king.^ That evening the northern prince proceeded to question the prisoners, but without any satisfactory result. Happily, how- ever, the heavenly Father gave himself the trouble to appear once more, and ordered Yang Jun-tsing, and Yjng Poo-tsing, the two royal cousins, to go to the several princes and inform them of his presence. The princes, on learning the fact, at- tended at court, and intreated the celestial king to accompany them; whereupon his Majesty, guarded by the princes and body-guards, together with a host of officials, ourselves included, ad- vanced into the presence of the heavenly Father. Arrived there, the king with all his ministers knelt down, and asked saying, ‘ Is the heavenly Father come down? ’ The heavenly Father then addressed the celestial king, saying, ‘ Sew-tseuen, I am going to take this matter in hand to-day ; a mere mortal would find it a hard task: there is one Chow Seih-nang, a traitor at heart, who yesterday, after holding some collusive com- munication with the enemy, returned to court, intending to carry into effect a very serious revolt; are you aware of this?’ The king re- joined, ‘ Tsing and the other brethren have already informed me of this; I am fortunate in being able to depend upon the heavenly Father’s power and ability in the management of the matter this day ; otherwise I should find it a hard task.’ AA’hen he had finished speaking, the heavenly ^ The leader of the insurrection. Fallit-r coniniaiuled Muiig Tih-teeii. saying, ‘Go you and fetch Chow Seili-nang.’ Mung Tih-teen replied, ‘Your commands shall heobeyeii;’ and forthwith brought Chow Seih-nang into the pre- sence of the heavenly Father. The heavenly Father then addressed that individual thus, ‘ Chow Seih-nang! from whence did yon come lately ! ' Seih-nang; ‘ After iepeated applications through the eastern and other princes to the sovereign, I was graciously permitted to return to Po-pih** to assemble the brethren and sisters.’ The Father; ‘With whom did yon go?’ Seih-nang; ‘ With Hwang Chow-leen.’ Tile Father; ‘Chow Seih-nang! who is it that is now speaking to you in the eastern palace ?’ Seih-nang; ‘The heavenly Father, the su- preme Lord, and great God is addressing me.’ The Father; ‘And who is the Sun?’ Seih-nang ‘The Sun is my sovereign, the ce- lestial king, the true sovereign of all the kingdoms under Heaven.’ The Father; ‘Over what breadth of space does the Sun shine ?’ Seih-nang; ‘He illumines the entire world.’ The Father; ‘ Does he shine upon you?’ Seih-nang; ‘He does.’ The I'ather; ‘AVho is it that is now managing this matter?’ Seih-nang; ‘It is the heavenly Father, the su- preme Lord, and great God.' The I'ather; ‘Seih-nang, are you aware that the heavenly Father is omnipotent, omnipresent, and o;iiniscient ?’ Seih-nang; ‘I am aware that the heavenly Father is possessed of those attributes.’ The Father; ‘Are you aware that China, in this world of mortals, has, for many years past, paid me no reverence?’ Seih-nang ; ‘ The inhabitants of China, blind to tlie goodness of the heavenl}' Father, have long neglected and ceased to worship Him.’ Tlie Father; ‘ Do you know the measure of the heavenly Father’s indulgence?’ Seih-nang ; ‘ Hisindnlgence is vast as theocean.’ Tlie Father; ‘Are yon aware that the heavenly Father can assist men?’ Seih-nang; ‘ I know that he can assist men ; he has already aided me several times.’ The Father ; ‘ If you know that I have often as- sisted you, }'ou must be aw'are that your evil deeds cannot be concealed from Heaven; tell me then truly vv’herein you have done wrong.’ Seih-nang; (attempting to deceive Heaven) said, • I am a man of honest disposition, and I w'ould not act towards Heaven with double heart; I did really return home to assemble the brethren and sisters.’ 'The Father; ‘Heaven and myself are identical, i can fully discern whether j'ou are double or single-minded; as you state that you really re- turned home to assemble the brethren and sisters, [iray tell me how many persons you have brought hither?’ Seih-nang; ‘I brought hither above 190 per- sons.’ The Father; ‘When did the brethren whom yon have brought leave Po-pih, and how did yon manage to transport them hither?’ ‘ ■ A places in Kwanp-e. Seili-nang; ‘In the first place I am mucli in- i debted to the Father, for moving Clioo Seih-keeand - Leang Shih-luh to consult with me, and under 1 pretence of conveying volunteers for tlie imps p (enemies), we started with thebrethren from Po-pih, on the 10th day of the 10th month (Nov. l.jth), 1 and arrived here on the "ilst day of the same ' month (Nov. 2(ith). 6 The Father; ‘According to your own account, c you brought more than 190 persons; hovv came it I then that hut three of you reached this place; 1 pray where are the rest of the brethren whom you I brought?’ i Seih-nang; ‘Having adopted the pretence of I conveying volunteers for the imps (enemies), I w'as ^ compelled, against my will to convey them to the imps’ (enemy’s) cam)) at Siii-heu, where they have been these seven or eight days.’ The Fatlier; ‘Chow Seih-nang! when you re- turned to court, what did you tell your prince ?' Seih-nang; ‘I did not attempt to deceive the prince, in what I told him ujion my return to court ; I certainly made a mistake in saying that I liad returned only 3 or !■ days before, an error I fell into through not counting tlie days: hut now, not presuming to talk at random in the iiresence of the heavenly Father, I should say, on carefully reckoning the number of days, that seven or eight days have elapsed since my return.’ The Father; ‘ Chow Seih-nang ! tiie liundred and odd people yon brought entered, yon say, the impish camp; do you know what impish chief was at tlie head of the said camp.’ Seih-nang. ‘The name of the said impish chief was Sae ;f f he is an uncle of that imp Heen- Ling.’ + J The Father , ‘ What did yon say to him when yon saw him ?’ i Seih-nang; ‘When I saw the iiujiish chief, he held no conversation with me: what could I then I have to say him ?’ The Father; ‘When you got into the iiiipisli camp, how did yon manage to get out again and return hither to court ' Seili-nang; ‘I told the impish chief that I wanted to go out of the barrier, to guard the road for him ; I then put on a sword and dagger, mounted a white horse, and accompanied by Choo- - pah, the uncle of Choo Seih-kwaii, with my sister's son Chin-woo, I came thence directly towards the holy cam)), and so managed to escape here into the celestial court ; on reaching this, I told the prince that I had returned, in order to relieve him from further anxiety. As to the hundred and mire persons brought by me, and now in the im- pish camp at Sin-hen, they were only going to wait until I had come hither to report these par- ticulars, after which they would all come in a body without fail. Such is the tine state of the case.’ The Father; ‘ Chow Seih-nang! I snsjiect lluit there would be some failure in their coming, as you state; do you suppose (if you had brought them with you) that your prince would not have recognized yon ; or did you harbour any suspicions of your prince.’ Chow Seih-nang could say nothing to this, so the heavenly Father resumed ; ‘ Now Chow Seih- + t Sae-sliang-a. H The emperor of China. naiig! jvist i-elato to me honestly, from beginning to entl, tills scheme of yours to impose u|)on Heaven ; for you must know that you cannot im- pose upon tlie heavenly Father.’ Chow Seih-nang, fancying that his treasona- ble plan was of so aggravated a nature, that it would he punished without mercy, feared to con- fess it at once, hut continued his attempts to de- ceive Heaven, as follows; ‘I really returned to the court with an honest intention ; it was because I found the roads so difficult to pass, that I was forced to feign myself an adherent of the imps, and to turn soldier to them ; I really did return hither b)' fr uidulent means as I have described ; but further than that I have cherished no sinister designs. I pray the heavenly Father of his mercy to pardon mj' sin.’ 'J'he Father; ‘ Chow Seih-nang! are you really ignorant of the extent of my forbearance ? Has China failed to worship me for a long series of years, whilst I bore with her neglect ; and can I not treat you with forbearance, even though you have slightly erred ?’ (Chow Seih-nang still feared to acknowledge the truth.) The Father; ‘Chow Seih-nang! it was I, God the Father, who begot you and brought you up ; you should not therefore render all my e.xertions on your behalf of no avail. 1 know well how your whole ))lan has been carried out from the time that you left, until the day that you returned ; why then persist in concealing it from Heaven ? You are surely aware that Heaven presides over this matter; you know too that the great God is possessed of omniscience; fuither, that the Sun shines over the whole em])ire.§§ Now since the great God, the heavenly Father is here present, and your sovereign the celestial king is also here, win- do you yet persist in cherishing a traitorous heart ? am I not aware whether what you tell me is the truth, or whether it is not the truth ? tell me then honestly the whole truth, for I warn you, that if you continue to deny the allegations brought against you, and make it necessary for me to ex- pose your traitorous heart, that you will be in a difficulty.’ Chow Seih-nang still hesitated to acknowledge his guilt, and, continuing his attempts at decep- tion, said ; ‘ 1 really am not harboring a traitorous feeling against Heaven ; I beseech the heavenly Father to have mercy upon me!’ The Father; ‘Are you aware that I, the hea- venly Father, am the great God and Ruler of the whole universe, and that when I will the life of a man, he lives, and when I will his death, he dies?’ Seih-nang ; ‘ I know that the heavenly Father the great God, who created heaven and earth, is the one true Spirit (God,) aud supreme Ruler; I now own that I am in the wTong, and I pray the heavenly Father to have mercy aud pardon my sin: of a truth I dare not harbor a traitor's heart, and attempt to impose upon Heaven.’ The heavenly Father, then pointing directly at Chow Seih-nang, said; ‘Chow Seih-nang! if you did not harbor a traitor’s heart, and endeavour to impose upon Heaven, pray, what object had you in bringing those two men with you to this court ?’ §§ Alluding to the leader of the insiUTection. Chow Seih-nang, (still attempting to deceive) said, ‘The two men, who accompanied me hither, said they wished to follow me back to the court, in order to worship God, the heavenly Father.’ The Father, again pointing at Chow Seih-nang, said, ‘Chow Seih-nang! if you, as you aver, simply brought those two men with you hither to worship God, what conversation was it that these two individuals held with Choo Seih-kwan and Hwang- wang-au, yesterday evening in the still- ness of the night ? Think you that I know not that you are still attempting to deceive me ? If you w'ould but acknowledge your error, and tell the truth, I would pardon you ; if you make it necessar}' for me to expose the whole matter my- self: you will be in difficulty.’ Chow Seih-nang, not being able to avoid tell- ing tlte truth, replied; ‘When I was abroad, I erroneously followed the imps, and having been seduced by them, I did, according to an impish plan suggested by themselves, return to the court, for the purpose of moving within the camp, in co- operation with their attack from without. This scheme did not however originate in any inten- tion of my own ; I beg the heavenly F'ather, there- fore, to have mercy upon me.’ The Father, (again pointing at Seih-nang) said, ‘ You say that this traitorous scheme to sub- vert the cause did not originate with your own intention ; if so, why did you, within one day after your return, take persons to spy at the tur- rets over the gates of the celestial court,|||| and what passed between you there?’ Chow Seih-nang (moved with shame) replied ; ‘ Before my mind was thoroughly awakened, I went to the turrets over the four city gates, to ex- amine their condition ; and, while there, spoke of the ease with which they could be attacked ; but I was under the delusion of the devil at the time ; and did not act thus traitorously of my own free will ; I pray therefore the heavenly Father to par- don my sin.’ The Father (pointing directly at Chow Seih- nang) said, ‘ You say that you did not act thus traitorously of your own free will ; how then came it to pass, that the moment you returned to the court, you hastened to see your wife, and secretly enjoined certain things upon her; pray what did you say to her ?’ The heavenly Father having thus begun to display his omniscience, and Chow Seih-nang, whilst kneeling down, having heard the heavenly Father, the great God, thus repeatedly discover the real truth, and perceiving that he could no more conceal his traitorous intentions, but that the eye of Heaven shone broadly upon him and the true Spirit (God) could not be imposed upon; then divulged the truth, saying; ‘ I, Chow Seih-nang, having been deluded by the devil, was certainly misled by the impish chief, and entered into a wick- ed scheme with them, to return hither to court, for the purpose of winning away the hearts of the soldiers, and effecting a simultaneous attack from within and without, under promise of a large re- ward in impish honors ; this scheme I entered into of my own free will, and thus have rebelled against Heaven. But though my treason has been of such nil The insurgents were at Yung-gnan-chow, in Kwang- se, at this time. extent, I pray the heavenly Father, of his extraor- dinary mercy, to pardon me.’ The Father : ‘ Now as for Choo-pah ; what did he intend to do ?’ Chow Seih-nang, (wishing to screen Choo-pah) said, ‘ He intended to do nothing.’ The Father; ‘Chow Seih-nang! to whom are you most bound ? whether to the lieavenly Father, or to that man ? whether to your sovereign, or to that man ?’ Seih-nang : ‘ I am most bound to the heavenly Father, and to my sovereign the celestial king.’ The Father; ‘ Since you are aware that you are more intimately bound to the heavenly Father, why do you refuse to declare honestly Choo-pah’s treason ? Should I discover it for you, will you consent to bear his punishment?’ Seih-nang, (perceiving he could not screen Choo-pah, prayed the heavenly Father’s pardon) saying, ‘ I really cannot impose upon the hea- venly Father, and I pray the heavenly Father to jjardon my sin. The truth is, that the impish chief concerted a plan with Choo Seih-kee, and Choo-pah, to send them into the celestial court, to kill and slay. That man Choo-pah, the devil having entered into his heart, did really come for this purpose.’ The heavenly Father hereupon commanded me Tsang Teen-fang to send some one to sum- mon Choo Seih-kwan, and Hwang Wang-an, whereupon I answered, “ I obey.” In a moment the two persons indicated a|)pcared in the presence, and kneeling enquired ‘ is the heavenly Father come down ?’ The heavenly Father said, ‘ Choo Seih-kwan ! you conversed with Chow' Seih-nang, and Choo- pah, during the first watch last evening; what did they say?’ He replied ; ‘ Yesterday evening, Chow Seih-nang and Choo-pah endeavoured to seduce me to join the imps, promising me office as a re- ward for so doing ; T became most indignant, and told them that I was not the man to act thus. This morning I happened to receive orders to go to the camp of the river-volunteers to draw up the muster roll, and I went, intending to return to night and report the circumstance. To my sur- prise, however, I have rendered it necessary for the heavenly Father to trouble himself to come down ; I acknowledge my error, and pray the heavenly Father, of his e.xtraordinary mercy, to pardon me.’ The heavenly Father thereupon blamed Choo Seih-kwan, saying, ‘ When you heard such a proposal, you should instantly have reported it to your prince, for the information of your sovereign the celestial king ; why, on the contrary, did you wait till I had summoned you hither, before you made it known ?’ This said, the Father ordered him to receive 100 blows. He then blamed the man again, saying; ‘You, a director of the arm}', and yet ignorant of the difference between promp- titude and delay I’ Whereupon he ordered him to receive another hundred blows. The heavenly Father then interrogated Hwang Wang-an saying; ‘Hwang Wang-an, what did Chow Seih-nang say to you yesterday?’ Hwang Wang-an leplied, ‘ When I asked Chow Seih- nang how he had managed to make his escape and get back, he told me that, under pretence of recruiting for the im|)ish troops, he had gone into {he imps’ camp at Sin-heu, from whence he had got away back again. On my enquiring how many impish troops there were in the camp, he said, that they were not very numerous, and that they intended making an attack U|)on us the day after but one, namely the 3rd of the month. I further asked him, as he bad been in the impish camp, whether he knew any thing of the wicked plans their chief had in view; he said that the devils had no particular plans in prospect, but that he had learnt the inqiish chief was anxious to employ a man to come into our camp and win away our soldiers; he also led me to understand that, while in the impish camp, he had been in- vested with a button of the sixth rank, and that the imps were not anxious to meet our holy warriors in battle, but rather intended to purchase our good-will by money. Such is thepurport of what he told me.’ ” The heavenly Father thereu])on blamed Hwang Wangan, saying, ‘knowing all this, how came it that you did not at once report the matter to your Prince ? ’ Hwang Wangan replied, ‘ I confess my sin, and pray the heavenly Father, of his extraordinary mercy to forgive me; I was blinded at the time, and fancied he was talking nonsense ; I did not think of trying to discern the treasonable motives he had at heart.’ The heavenly Father, blaming him again, said, ‘You received from Heaven a commission to act as inspector, but now what have you been doing in fulfilment oy your duties ! You must receive 100 blows.’ After the blows had been administer- ed, the heavenly Father spoke kindly to Hwang Wangan, saying, ‘ Henceforward be more careful to discern the truth, and always strive to be more than usually intelligent, and reformed in conduct.’ Hwang Wangan rejoined, ‘Having experienced the mercy of the Father in transforming my heart, I will not again presume to be neglectful, but will obey the heavenly Father’s instructions.’ The heavenly Father then commanded the prince of the north to go out in front of the palace of the jirince of the east, and address the troops. The prince of the north, having received this command, loudly harangued the soldiers, as fol- lows; ‘ Soldiers! we are indebted to the power and ability of the heavenly F'ather and great God, in having laid open and confounded the schemes of the impish devils, and in having exposed the traitorous desings of dhow Seih-nang, whereby he intended to rebel against Heaven. Rejoice to- gether and leap for joy, ye soldiers and officers! resolutely obey Heaven ; Heaven will carry out what it has undertaken ; he courageous all of you ; and ever remember the power and goodness of the heavenly Father, in everything endeavouring to be intelligent and to reform.’ The assembled troops cried out with one voice, ‘ The heavenly Father, the great God, He is omniscient. He is omnipotent.’ The heavenly Father, sighing, addressed Chow Seih-nang, saying; ‘Seih-nang! I, the heavenly Father, having discovered your schemes of rebellion against Heaven, did not expose them without reason, nor accuse you wrongfully; according to your own statement I was right.’ Chow Seih-nang repentingly rejoined, ‘The heavenly Father has rightly exposed my errors, and I have recounted my designs of rebellion against Heaven, also with- out a single mis-statement. I know that by my errors I liave oirended against tlie laws, and that my crimes are beyond forgiveness; I repent them now when too late.’ The holy warriors of the great God, and the assemhled troops, hearing this, were one and all moved with indignation, and, gnashing their teeth, prayed the heavenly Father to order the traitorous devil to be instantly cut into ten thousand pieces, and burnt with fire. The heavenly Father replied, ‘ Be courageous, my children, and fear not to rejoice together; reso- lutely submit to Heaven; I have the direction of affairs.’ He then addressed the celestial king saying ‘Sew-tseuen! be composed; I am about to return to Heaven.’ At this time, it was already the ;5d watch of the night; so the ministers, &c., all escorted their sovereign back to his palace. .'Viter they had cried ‘Long live the king,’ tliey all re- turned to their respective quarters, glorifying and praising the goodness of the heavenly Father, and conversing one with another, on the omniscience and extraordinary power of (rod.’ -Vll on a sudden, the heavenly Father returned to earth and directed tlie royal cousin, Yang Yun-tsing, to send some one to the residence of all the princes, to tell them of his presence. VVe, tliereupon, together with all the officers of the court, hastened into the presence of the heavenly Father, and kneeling asked him, why he thus took the trouble to re-appear. The Father there- upon addressed the southern, northern, and assistant princes, and the assembled officers of all ranks, said; ‘I have this evening disclosed the schemes of those fiends, and have exterminated those traitor- ous imps; be increasingly careful, my children, to advance yourselves in intelligence and improve- ment; in all things I am present to dii-ect, fear not therefore.’ They all replied ‘ \Ve know that the heavenly Father’s power is great ; tve pray the heavenly Father to regard us and regenerate our hearts.’ The Father rejoined, ‘If you are still ignorant of my power, recall to-night’s scene to mind ; if still unaware of ray omniscience aiul omnipotence, ponder what has passed. Learn to know clearly the path to heaven, and carefully abstain from going astray ; be courageous, and resolutely obey Heaven ; fear not, I hold the su- perintendence of affairs.’ They all cried ‘We gratefully acknowledge the goodness of the Father, ill troubling himself to instruct us, his children.’ The Father replied ‘Be composed; I shall now return to heaven.’ The whole army then rejoiced together at the goodness of the Father ; and proceeded to kill pigs and oxen, and offer them up in thanksgiving to the heavenly Father and great God, for his power and mercy in confounding the fiendish schemes of mortal imps, and his gracious care over his children. The next day the Father gave orders to bind Chow Seih-nang, his wife Tsae Wanmei, his son Chow Lechin, together with the imps who liad been in collusion with him, Choo-pah, Chin-woo, and others, and bring them forward; when they were brought, Cliow Seih-nang, perceiving he could not escape death, displayed some of his better feelings, and with a loud voice addressed the as- sembly, saying, ‘Brethren, of a truth Heaven has this day interfered in this matter; be ye all careful to serve your country with fidelity; learn from me, not to harbor traitorous designs against Hea- ven.’ His wife also, indignantly pointing toward her husband, loudly scolded him, saying, 'Of a truth Heaven has indeed interfered this day; of a truth Heaven is now about to slay you, for your treason and treachery. When you com- municated to me these your designs, I then with tears bade you forego them, and now alas mother and son are by you murdered; of a truth you have injured your fellows as well as yourself.' At this moment Choo Seih-kwan, who was exposed in a cangue at the door of the palace court, as an example to all, also cried out, ‘Brethren, be awakened; 1 am deeply indebted to the power and might of the heavenly Father; for, but for his aid, I should have been deceived by my uncle Choo- pah ; my uncle has a wolfish heart, cut him, my brethren, into a thousand pieces.’ At this time some sisters about the court re- marked ‘We now understand why Chow Seih- nang’s wife said to her sou. You wont wear these cotton clothes long; in three days’ time, you will be dressed in silks.’ Other women also related how they had heard it said, that Chow Seih-nang’s wife was yesterday seen packing her boxes, and preparing things for her husband’s plan; also that the day Chow Seih-nang was seen looking about the city gates, she was observed sharpening a great knife for his purposes. ‘ Who would have thought,’ said all, ‘that God was directing all affairs, and that he would so suddenly appear to discover what was really about to take place, so that the scheme should fail of accomplishment ; to the eternal ruin and misery of the conspirator! alas ! alas ! ’ The whole of the above colloquy is given in the most common-place style of phraseology, and contains a number of vulgarisms peculiar to the Canton patois. W. H. 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The way of Heaven is to punish the ahandoned and bless the good. Repent therefore without delay, and get the first start in( 1 ) the race. Virtue has one general root and origin, which is none other than correctness: Successive generations, whether early or late, come to but one conclusion. Aim to enjoy celestial bliss. Free yourselves from worldly considerations. Be not dragged away by the host of common feel- ings I Abandon at once the whole mass of vicious views. The true Spirit who opened out the universe is God alone. He makes no distinction between noble and basej he must be reverently adored. God our heavenly Father is the one common parent : From of old it has been said that the world con- sists of but one family. From the time of Pwan-koo,(2) down to the three dynastics(3). Both princes and people together honoured one Heaven. During that period the sovereign honoured God ; The nobles, scholars, and plebeians all did the same : It might be compared to children among men honouring their father; When both well and ill-informed followed the Domestic Law.(4) One feeling pervaded Heaven and men, there were no two principles ; And monarchs were not allowed to follow out their private views. Let God be worshipped. In this let all unite. Whether west or north. Whether south or east. ( 1 ) There is an allusion here to one Lew-kwun, of the Tsin dynasty(A.D. 320), who was on friendly terms with Tsoo-teih, which latter person had his mind bent on great undertakings ; when Lew-kwun addressed his fel- lows saying, I lean on ray spear all night till morning, anxious lest Tsoo-teih should first apply the whip, and get the start in the race. (2) The first man of whom the Chinese speak. (3) Closed B.C. 220. (4) The title of one of the chapters of the Book of Ceremonies, treating on filial piety. Every fibre and thread depends on God, Every drop and soj) comes from the heavenly Majesty; It is your duty every morning to adore and every evening to worsliip him; Reason demands that you sliould praise him for his goodness and sing of his doings. Should men neglect, this duty, or worship any other. Let them prostrate themselves without end, it would be all in vain. Not only would it be without benefit, it would also be injurious. And by thus deluding your own mind, you would incur endless guilt. If men did not obliterate their natural conscience. They would know that every breath they draw depends on Heaven. He created the elements of nature and all ma- terial things. No other spiritual being interferes with his ar- rangements. Let us then de|)end on God alone for assistance. And never ascribe to idols the honour of creation. If any .should say that creation depends on idols. We would just enquire how things went on before they were set up ? He warms us by his sun, he moistens us by his rain. He moves the thunderbolt, he scatters the wind ; All these are the wondrous operations of God alone ; Those who acknowledge Heaven’s favour, will obtain a glorious reward. Do not worship corrupt spirits. Act like honest men ; Heaven abhors that which is wrong. And loves whatever is right. Of all wrong things lewdness is the chief; When men thus become fiends. Heaven’s wrath is aroused. Those who debauch others debauch themselves, and they become fiends together. Far better to sing of the foot-prints of the gentle deer, and to celebrate a virtuous posteri- ty.(5) Depraved manners overturn men, who under such circumstances can stand? The only way is to reform your habits, and seek renewal of mind. Yen-hwuy loved learning, and did not repeat his faults ; (5) There is an allusion here to the book of Odes, one of which contains the following stanza ; — Like the foot-prints of the gentle deer. Are a virtuous posterity : Oil the gentle deer ! This purports to be from the pen of the chief of the insurrection, Hung-sew-tseuen himself. Ills four cautious afraiiist iiuproiu-ieties arc fit to arouse tlie mind. [from errors; He wlio can reform liis errors, will soon be free Tiiese aie the imstructious wliich tbe ancients le- jieatedly inculcated, [duties, I’rom of old princes and teacliers liad no other Thau merely to jiroclaim tlie truth in order to arouse tlie people. [in view, I’rom of (dd good government had no other end 'riiau to induce men hy means of light doctrines to improve their conduct. Let all who possess bodily vigour and mental intelligence. Avoid outraging the common virtues and con- founding tlie human relations. Whoever is over-topped hy heaven and stands erect on this earth, [to the true. Should instantly return to the honest, and revert Let him resist his devilish inclinations, .\ud cultivate filial feelings. The second kind of wrong is disobedience to parents ; This is a great offence against Heaven, therefore reform yourselves. The lamb kneels to reach the teat, the crow re- turns the food to its dam ; When men are not equal to brutes, they disgrace their origin. The dweller at Leih-sau lamented, and all nature was moved, (G) The birds aided him in weeding, and the ele- phants in ploughing his ground. Though exalted to the rank of emperor, and rich in the possession of the four seas. His filial piety was such as to move Heaven, how could it he viewed lightly ! Our fathers, they have produced us ; our mothers, they have nuised iis; The pains and anxieties endured in bringing us up ate not be described ; Renevolence like this reaches to the azure hea- vens, it is difficult to repay it. How can we hy all our filial piety fully display our sincere gratitude! The man of true filial piety regards his parents all his life long. He discovers their wishes when not expressed hy sounds or gestures. In obeying your parents you shew your obedience to God ; By adding mould to your own roots, you cause your own plant to flourish : In disobeying your parents, you shew your dis- obedience to God ; By cutting and maiming your owm roots, you make your own tree to fall. Bead the ode on the luxuriant southcrn-wood(7) And expand the feeling of hrotherhood and sympathy. (6) There is an allusion here to the great Shun, who dwelled at I.eih-san, when, not being able to win over his parents to virtue, he cried and lamented in such a way as to move all nature. (7) The ode in question reads as follows — How exuberant is the southernwood ! Whether the southernwood or wormwood : Alas my father and mother ! What pains have you gone through in producing me. The third kind of wrong is killing and maiming peojile ; To slay our fellow-men is a crime of the deepest dye. All under lieaven are our brethren; 'J'he souls of us all come alike front heaven. God looks upon all men as his children ; It is [liteous therefore to behold men destroying one another. Hence it was that in former days men delighted not in murder ; In virtuous feeling they agreed with Heaven, and Heaven regarded them. In cherisliing and tranquillizing the four quarters, they aided the Supreme; Therefore they were able to sujierintend the whole, and enjoyed the protection of Heaven. Yu, of the Hea dynasty, wept over offenders; and Wan surrendered the Loh countiy(8); Hence Heaven accorded, and men reverted to him, without hesitation. Those who take delight in killing jieople, are abandoned robbers ; How can they' expect to escape misery in the end I ]’ih-ke(!)) and Heang-yu( 1 0), after all their murders, were themselves slain: As for 11 w jng-tsaou( 1 1 ) and Le-ehin,( 1 2) where are they now? From of old lho.se who have killed others, have afterwards killed themselves; Who will say that the eyes of Heaven are not cqiened wide? From of old tho.se who have saved others, have thereby saved themselves ; -\nd their souls have been taken up to the hea- venly courts. From of obi those who have benefited others, have benefited themselves; Happiness is of one’s own seeking, and is easily obtained. From of old those who have injured others, have injured themselves; Misery is of one’s own causing, and is with dif- ficulty avoided. Do not say that you will not gratify an enemy, and reward none hut the virtuous; Do as you would he done by, and you will always do right. Follow that which is faithful and kind. Cultivate that which is modest and unassuming. The fourth kind of wrong is robbery and theft ; That which is contrary to justice and benevolence, do not practice. (8) Tliere is an allusion here to \V.an-wang, who gave up tlie territory of Loh to the tyrant Chow, in order to induce him to discontinue his cruel punishments. (y) Pih-ke was a general of the Tsin country (B.C. 230), who after killing 400,000 men, was at length killed himself. (10) Heang-yu, after devastating the metropolis of China, put an end to his own existence (B.C. 200). (11) llwang-tsaou, in the time of He-tsung (A. I), 874), liaving failed to obtain a degree at.the literary ex- aminations, rebelled and caused the death of many thou- sands, but was afterwards slain. (12) Le-chin, in the latter part of the Ming dynasty (A. I). 162 8), rebelled, and slew so many that the veiy heavens were clothed in blackness ; he was, however, himself slain by the Tartars. Those who f'oni) cabals and act disorderly, Heaven will not protect ; When iniquities are full, misery will surely follow. A good man, meeting with wealth, does not dis- orderly grasp it: Yang-chin, though in the eriod of life and death ; but we beg leave to ask, do any of the classics of China contain such a statement ? Certainly not. Ho any of the sacred books of foreigners contain such a declaration ? By no means. If not, whence then did it originate ? It comes from the self delusions of the perverse dis- ciples of Buddha and Taou, who coveting wealth and greedy of gain, delude people in matters of which they are necessarily ignorant, in order to jrrofit by the deception ; and induce peo|)le to adopt religious ceremonies and processions, in order that they may fatten on the money paid for them. Moreover, the devil having entered into peo])le’s minds, they invent innumerable tales and lying fabrications to deceive and destroy their fellow men. Thus in the time of the Tsin dynasty(40), some deceivers falsely asserted that in the eastern ocean there were three fairy hills; when the em- jieror sent some people into the sea to search for them : from this sprang all those inventions re- garding fairies and genii, so rife in after ages: into the origin of which, if we do but enquire, we shall find that they all came from these inventions of the Tsin dynasty ; verifying the saying, that if yon err at first but a hair’s breadth, successive generations, by repeatedly adopting and adding to the error, and obstinately clinging to it, without relaxing their grasp, will make the discrepancy to amount to a thousand miles in width. Thus also in the time of Kwang-woo, of the Han dy- nasty(41), some deceivers pretended that if men would but sacrifice to the kitchen, they could turn red cinnabar into yellow gold ; Kwang- woo believed them, and saciificed accordingly : in consequence of which, from the states of Yen and Tse(42), a parcel of lying vagabonds came along, and told a number of stories about genii and hob- goblins(43). Moreover in later ages, we have had unprincipled men falsely declaring that the dragon of the eastern sea can produce rain; whereas this dragon of the eastern sea is nothing more than a transformation of the king of Hades: while rain comes down from heaven, as every body can see. Mencius said, “ Heaven abundantly collects tbe clouds, and causes the rain to descend in torrents ; when the young rice plants suddenly shoot iip.” (40) B.C. 220. (41)A.D. 25. (42) Slian-tung. (4 3) History says, that one Le sliaou-keun waited upon the emperor Kwang-woo, witli recommendations to sacrifice to the kitchen, in order to put off old age: to which the emperor acceded. Le-shaou-keun also said, that if he would sacrifice to the kitchen he could produce extraordinary things, and change cinnabar to gold • with this also the emperor complied. After a while l.e-shaou- keun died; when the emperor thought that he was transferred to the immortals, and henceforth a number of deceivers from Yen and Tse came talking about ghosts and genii. The Ode of the Chow dyna.sty says, “ High heaven is all oversiiread with clouds, when it scuds down snow in abundance, followed by drizzling rain, which, plentifully irrigating ourfields,and moisten- ing them sulliciently, causes the various kinds of grain to be |)roduccd for our use.” On referring to the Old Testament brought from abroail we find, that in the days of Noah, the mighty God sent down a great rain for forty days and forty nights, on account of the iniquities and rebelliotis of mor- tals; which rain produced a universal deluge, and diowned the men ofthe world. Every one of these stearances. 'J'hus the emperor Woo, of the northern Chow dynasty, set aside the religion of Buddha, and demolished improper sacrifices.(5n) -\t the instigation of Teih-jin- (56) Tills emperor of the Leang dynasty, tlirice gave himself up to he a priest in the monastery of Tung- t’hae, when his ministers had to pay a million of taels to procure his release, A. D. 540, (57) This occurred A.T). 810, when llan-wan-kung sent up a memorial, scouting the idea, and was in con- sequence sent to the southern part of Canton province. (58) According to history it ajipcars, that the emperor Hwuy, A. 11. 1107, greatly favoured the sect of Taou, and called himself the head of religion and the superin- tendant of faith : while to God above he ascribed the title of the pearly emperor (tod. (5!)) History relates, that previous to the time alluded to (A. 1). 5 70). there had heen three religious sects tolerated kwei, the emperor of tlie Tang dynasty burned u|iwards of 1 ,700 improper temples.(G()) Han-yu reiiroved the eniiieror for going out to meet a bone of Buddha.(G 1 ) Hoo-teih, during the Sung dy- nasty, burned down an innumerable quantity of improper temjiles ; and Hae-suy, of the Ming dyna.sty, reprobated the i>erformance of idolatrous rites : reviewing all these instances, we can scarce- ly say that there were not some possessed of dis- cernment. But whilst they destroyed, burnt, or reiii'obated certain things which they designated as improper temples. Buddhistic relics, and idola- trous rites, how is it that they left so many which they did not destroy, burn and reprobate? how is it that they did not think, that if the objects which they destroyed burned or re])robnted, really deserved to be destroyed, burned and reprobated, tlien the objects which they did not destroy, birrn, and re|)robate deserved it just as much ? The fact is, that besides the great God there is no spirit (god) — all the images of wood and stone, mud and jiaper, which have been set up in the world, are subsequent inventions, and the work of men, whose otherwise intelligent minds having been deluded by the devil, and utterly i}erverted, have been inveigled by the devilish seri)ent, the king of Hades. AVe now' lay open our whole minds to you, and jilace before you the following statement.s. How are mortals to become acquainted with Spirit ? the great God is the true Spirit. How is it then that you ))eople go and bow down to a ))arcel of images, and thus bring the devil upon you ? Of all those represented by the images which you set up, the viituous and good must long ago have gone to heaven ; but the mass consists of nameless noxious inventions, such as those thought to preside over the four quarters of the world, with the satellites and myrmidons of that envious devil- ish serpent, the king of Hades. From the Tsin and Han dynasties down to the i)resent day, in- cluding a space of one or two thousand years, how many souls of men have been injured and des- troyed by this king of Hades. The ])roverb says, as pulse jelly is originally water, so this king of Hades is originally a devil. AVhy do you not awake? If you do not awake now, it will soon be too late. Hear these our sincere words. How- are you men to become acquainted with God (Te) ? The great God he is God (Te). The monarchs of this world may be called kings and that is all: but they cannot be permitted to assume a single atom beyond this. Even the saviour Jesus, the first-horn son of God, is only called our Lord. In heaven above and earth beneath, as well as among men, none can be considered greater in Cliina, of wtiicli the literati were the first, the Bud- dhists the second, and the Taou-ists the tliird; but the monarch of Cliow prohibited the two latter, destroying their books and images, causing their priests to abandon their professions, and abolishing all sacrifices that were not jirescribed in the ancient ritual. (60) During tlie reign of Kaou-tsung, (.\. D. 084) Teih-jin-kw'ei was lieutenant-governor of Keang-nan, w'lien lie procured tlie destruction of 1.700 idolatrous temples; among the rest a temple erected to the honour of Heang-woo, a former king of Tsoo, was demolished. (61) The emperor Heen, of the Tang dynasty (.\. D. 810) was about to go out to meet this old bone, when a member of one of the boards named Han-tni, sent up a protest, which is preserved to the- jiresent day. than Jesus; and yet Jesus was not called God (Te); wlio then is he that dares to assume tlie designation of God (Te) ? we should soon see him, for his blasphemous assumptions, bringing down upon himself the eternal punishment of hell. In- stead of incurring such a miserable recompence, let me e.^hort j’ou to worship the great Goel, and then you will become his sons and daughters ; in this life you will experience his favour, and after death your souls will ascend to heaven, to enjoy endless happiness : how blissful, how glorious would that be! But if you give yourselves over to the belief of all kinds of depraved spirits, you will then become the servants of the devil ; while you live you will be entangled with his wiles, and after death you will be seized by him, and suffer eternal misery in hell ; how shameful and how miserable would that be! Reflect now, which of these is to be preferred. Why do you not, our brethren and sisters throughout the world, awake ? If you still remain unimpressed, you must be truly base-born, and deluded by the evil one : having happiness within your reach and unable to enjoy it. When there is evidently such a glorious and delightful state of happiness to be enjoyed for ever in heaven, for thousands and myriads of years, you do not wish to enjoy it: but willingly transgress the commands of Heaven, and join with the evil one in rebelling against the most High, until you bring down upon yourselves the righteous indignation of the great God, who will condemn you to suffer eternal misery in the lowest hell. How pitiable ! how lamentable ! W, H. M. blu-j'n rf -Milil t4ihmIv iKii »<>'{ ■>! »f>bkh iiK'i -' a-id irtijW"- j} ».'-. ■!••■ :• ll /to iV.ft iu’llil^i^vb i •a'l* iii 1> rfiriSj. 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It l,>«H. mu «, 0«Mt ht iK. \ m M|l« ti Tum, wrtf itSa; 4 ji«* ttat ‘irttui (A 4 i tfifu it jt ^ I* tmt >»•' v>aA MKV 'M W' •1^ « t*f ■ (taf^ r*lj PROCLAMATIONS Published hy Imperial appointment, at the request 0 / Yang and Seaou, Ministers vJ State and Generals-in-Chief of the T’dae-i’ing Celestial Dynasty, in the Second Year of our reiyn, (1852). No. I.* “ Yang, entitled the eastern king, chief minister of state and generalissimo, with Scaou, entitled western king, second minister of state, and general-in-chief, of the divinely-ap- pointed T'hae-ping celestial dynasty, unitedly issue this proclamation, to announce tliat they liave received the commands of Heaven to slaughter the imps, tranquillize the people, and save the world. According to the sacred record of the Old Testament, tlie great God (Shang-te) our Heavenly Father, in six days created the heavens and earth, tlie land and sea, men and things. The great God is a spiri- tual Father, a gliostly Father, omniscient, omni- potent, and omnipresent ; all nations under hea- ven are acquainted with his great power. In tracing up the records of bygone ages we find, tliat since the time of the creation of the world, the great God has frequently manifested liis dis- pleasure, and it is strange that you people of tlie world should still be ignorant of it. The great God in the first instance displayed his anger, and sent down a great rain, during forty days and forty nights, by which means the flood was producecl. On a second occasion the great God manifested his displeasure, and came down to save Israel out of the land of Egypt. On a third occasion he display'ed his awful majesty, and sent the Saviour of the world, the Lord Jesus, down into the world, who became incarnate in the land of Judea, and suffered for the redemption of mankind. In later ages he has again manifested his indignation, and in the TS Ting-yew year (A. D. 1837) the great God sent a celestial messenger, to take up the celestial kingf into heaven, when he was com- manded to put to death the fiendish bands. Again he sent the celestial king to take the lead of the empire anti save the people ; in the • Tins proclamation was published in our journal of the 12th Match last, and was then scarcely thought to be genuine ; it is now, however, met with at the head of one of the pamphlets issued by the insurgents ; we re- publish it here, because in our former issue several mis- takes had inadvertently crept in, which are now cor- rected. t “ The celestial king” alludes to the leader of the insurrection, Hung-sew-tseuen. Mow-shin year (.-V. D. ISIS) the great God com- passionated the calamities of tlie people, wlio liad been entangled in tlie meshes of the devil’s net; on the 3d month of that year (April), the great God and supreme I.ord came down into the world ; and in the fltli month (October) Jesus, the Saviour of the world, came down, manifesting to the world innumerahle acts of power, and slaughter- ing a great number of impish fiends, in several pitched battles : for how can impish fiends expect to resist the majesty of Heaven ? And what, we would ask, was the cause of God’s anger? he was angry with men for worshipping corrupt spirits, and performing corrupt actions, by which means they grievously offended against the commands of Heaven ? why do not you inhabitants of the world awake ? Having been born in the present day, when you are permitted to witness the glory of God, how fortunate may you esteem yourselves! Ilaiqiening also upon such a time as this, when you see the days of his majesty T’hae-ping-wang, how doubly fortunate are you ? awake therefore, aw'ake and arouse yourselves. Those who comply with the will of Heaven will be preserved, and those who disobey the celestial dictates will be destroyed. At the present time, this Manchow fiend Heen-fung, belonging only to the Tartar hordes, is the perpetual enemy of our Chinese race: moreover he has induced men to assume the fornr of fiends, to worship the corrupt, while they disobey the true Spirit, and thereby rebel against the great God, on which account Heaven will not endure but will certainly destroy him. Alas! you village braves, who assemble in volunteer corps, you do not seem to know that every tree has its roots and every stream its fountain ; while you aj)pear willing to invert the order of things ; coveting the smallest advantage^; 3 'ou turn round and serve your foes; aud having been entangled in the machinations of the evil one, you ungratefully rebel against your true lord. You do not seem to remember that yon are the virtuous scholars of the Middle Kingdom, and honest subjects of the celestial dynasty, and thus you easily bend your steps in the road to ruin, without compassionating your own selves. More- over you valiant men are many of you adherents of the Triad Society, and wliy do you not reflect, that you have entered into a bloody compact to t The clause “ coveting the smallest advantage” is in the revised edition altered to “ imposing upon the ma- jesty of high Heaven.” 33 exert your united strength and talents in exter- minating' the Tartar dynasty. Wlioever heard of men joining in a solemn covenant, and then turning their backs upon their foes.§ Now throughout the diflerent provinces there must he a variety of determined men, numhers of famous scholars, and of valiant heroes not a few ; we desire, therefore, that you may severally elevate the lofty' standard, and announce that you are determined not to live under the same heaven (with tlie Tartars,) while you earn for yourselves some merit in the service of our new king; this is what we his generals most fervently desire. We, also, wisliing to carry out the virtuous feelings with which the groat God loves to foster human life, and with vhich he receives men into his compassionate embrace, have set forward our army on its march of benevolence, desiring to recognize all as our brethren. Whilst we lead forward our generals and troops, carrying to the utmost our fidelity in recompensing our coirntry, we cannot refrain from displaying the same spirit to the end, and therefore make known these our views to you all. You ought to know, that since Heaven has sent forth the true sovereign to rule over the people, it is your’s to aid the celestial monarch in establishing his dominion. Although the devilish fiends should amount to millions, .and their artful schemes to thousands, yet how could they withstand Heaven ? To kill without warning would not be agreeable to our feelings ; and to sit still without saving the people, is not what a bene- volent person would do: we therefore earnestly issue this special jn'oclamation, urging you people early to repent and vigorously' to awake. Wor- ship the true Spirit and reject corrupt spirits; Irecome men once more, and he no longer fiends ; when perhaps you may attain longevity here and the happiness of heaven hereafter. But if you still persevere in your obstinate stupidity, both gems and stones will be alike demolished, and then, when you come to gnaw your own navels, it will be too late to repent, A special proclama- tion.” No. II. \ang, entitled the eastern king, chief minister of state and generalissimo, with Seaou, entitled the western king, second minister of state, and general-in-chief, both of the divinely-appointed T’hae-ping celestial dynasty, unitedly issue this proclamation, announcing that they ha^ e received the commands of Heaven to punish the Tartars. We hereby promulge our explicit orders in every jilacc, and say, oh you multitudes listen to our words. We coneeive that the empire l)elougs to 5 In tlie religious proclamation procured last Marcli, anil in tlie one lirouglit from Nanking by the Jlermes in May. ti e sentence beginning with ‘'moreover" and end- ing witli "foes," stood as we have above given it. In a subsciiuent copy of the proclamation, brought from Chin- keang in the beginning of June, the above sentence reads as follows : “ Moreover yon various cla.sses of people, originally the subjects of the Chinese empire, ought to know that Heaven has produced the true sovereign, and you oe.ght therefore to exert your united strength and talents in extenninating the liends; but who would have thought that you should have obliterated your natural conscience and turned your backs upon your foes." This alteration appears to have been made to avoid all allusion to the triad society. the Chinese, and not to the Tartars ; the food and 'ts raiment found therein belongs to the Chinese, and ; i not to the Tartars ; the men and women inhabit- i -h! ing this region are subjects and children of the k Chinese, and not of the Tartars. But alas! ever tin since the Ming dynasty lost its influence, the Jlan- ik; chows availed themselves of the opportunity to (( throw China into confusion, and deprive the Chi- » nese of their empiie; they also robbed them of w their food and clothing, as well as oppressed and Ti ravished their sons and daughters : and the Chi- Sli nese, notwithstanding they possessed such an ex- iil tensive teri'itory and multitudinous subjects, al- s* lowed the Tartars to do as they pleased, without iii making the least objection. , Can the Chinese it still deem themselves men ? Ever since the to Manchows have spread their poisonous influence k through China, the flame of oppression has risen ii up to heaven, and the vapour of corruption has defiled the celestial throne, the offensive odour has iff spread over the four seas, and the demoniacal in- ji fluence has distressed surrounding regions ; while It the Chinese, with bowed heads and dejected spirits, m willingly become the servants of others. How if strange it is, that there are no men in China ! China » is the head. Tartary the feet; China is the land of g spirits. Tartary the land of demons. Why may g China be deemed the land of spirits ? because the k true Spirit, the great God, our heavenly Father, li made heaven and earth, the land and sea, (and the SI Chinese honor him) therefore from of old China Ik has been termed the land of spirits. Why are the (d Tartars to be considered demons ? Because the i|( devilish serpent, the king of Hades, is a corrupt ,« demoii, and the Tartars have been in the habit of J worshipping him, therefore may the Tartars be j considered demons. But alas! the feet have as- i sumed the jilace of the head, and demons have i*' usurped the land of spirits: while they have con- y strained our Chinese people, to become demons like ibemselves. Ifall the bamboos of the southern ij hills were to be used as pens, they would not be enough to detail the obscenities of these Tartars ; ^ and ifall the waves of the eastern sea were to be “ emiiloyed, they would not he sufficient to wash ^ away their sins, which reach to heaven. We will • merely enumerate a few general circumstances, that are well known to all men. The Chinese have a form peculiarly their own, hut these Mau- chows have commanded them to shave the hair Ik round their heads, and wear a long tail behind. Ip thus causing the Chinese to assume theappearance |k of brute animals. The Chinese have a dress pe- |h culiar to themselves, but these Manchows have n caused them to wear knobs on their caps, with Tar- ll tar clothes and monkey' caps, while they discard ft the robes and head-dress of former dynasties; n thus causing the Chinese to forget their origin. The m Chinese have their own relations and descendants, h but that false devil Kang-he secretly commanded Hi his followers, each to take the controul of ten fa-, milies, and defile their wives and daughters, in order that the Chinese race might be converted into Tartar.s. The Chinese have their own con-, nections by marriage, but the Mauchow fiends have taken to themselves the beautiful women of China to be their slaves and concubines; thus thousands of our fair sisters have been defiled by those ram- mish dogs, and myriads of our ruddy daughters have been ravished by these lustful baboons; the ;U very mention of wliich distresses the feelings, and pollutes the tongue: for the women of China have been universally thus debauclied. The Cliinese have their own laws and regulations, but the Man- chows have manufactured devilish enactments, so that our Cliinese people cannot escape the meshes of their net, nor can they tell how to dispose of their hands and feet; by which means our young men are entirely brought under their controul. The Chinese have their own language, but the Manchows have introduced tlie slang of the capi- tal, and interfered with Chinese exiiressions, de- signing thus to seduce the Chinese by their Tar- tar brogue. Whenever drought and inundations occur, the government manifests no compassion, but quietly sees our people scattered abroad or dying of hunger, until the bleached bones areas thick as jungle, by which means our country is depopulated. The Manchows also have allowed corrupt magistrates and covetous officers to spread themselves all over China, flaying the skin and devouring the fat of our people, until both men and women meet and lament by the road side, to see oiir fellow subjects reduced to want and jio- verty. Offices are to be obtained by bribes, crimes are to be bought oft’with money: rich fellows en- gross all authority, while heroes are filled with despair; by which means all the noble spirits in the emiiire are overwhelmed with despair and die. Should any, animated by a patriotic feeling, seek to revive China from its ruins, they are accused of fostering lebellion, and their whole race ex- terminated, by which means all heroic ardour is repressed in China. But the ways in which the Manchows have deluded China, and abused China, are too numerous to detail ; for they' are cunning and artful in the extreme. Formerly Yaou-yih-chung, though himself a Tartar, ad- vised his son Seang to submit to China.* Foo-yung was also a Tartar, but he repeatedly advised his elder brother Keen not to invade Chi- na.j- But now these Tartars, forgetting the meanness and obscurity of their origin, and taking advantage of Woo-san-kwei's intro- duction, they have usurped dominion in China, where they have carried their villainies to the ut- most. Let us for a moment look into the origin of these Manchow Tartars. Their first ancestor was a cross-breed between a white fox and a red dog, from whom sprang this race of imps, that have since increased abundantly. They contract marriages without ceremony, and pay no regard to the relations of life or the rules of civilized society : at a time when China was destitute of heroes they seized upon the government of the country : the wild fox thus ascended the imperial throne, and these washed monkies, having put off their caps. ♦ Yaou-yili-cliung, was the chief of a Tartar liorde lA.D. 317) : his fifth son Seang, was brave anti benevo- lent ; to whom he gave his dying charge, to subject him- self to the Tsin dynasty, then in possession of China. t Foo-yung, was a general in the employ of one of the states of Cliina, (-A.D. 373) ; when his brother Keen was about to attack the Tsin dynasty, he presented three dif- ficulties before him, but without effect . rushed into the royal court; while our Chinese jieoplc, instead of ploughing up their halls, and digging down their dens, have allowed themselves to be taken in their devices, to be insulted over by them, and to obey their command ; and wdiat is worse, our civil and military officers, coveting the gains of office, have bowed down in the midst of these herds of dogs and foxes. X child three feet high is generally esteemed very ignorant, but if you were to tell him to make obeisance to a parcel of dogs and swine, he would redden with indignation ; and what are these Tartars, but dogs and swine? Some of you have read books, and are acquainted with history, and do you not feel in the slightest degree ashamed ? Formerly Wan-thecn-seang,J and Seay-fang-tih,§ swore that they would rather die than serve the Monguls. mu Sze-k'ho- fah, II and Keu-shih-sze,^ swore that they would rather die than serve the Man- chows. These facts must all be familiar to you. According to our calculation the Manchows can- not be above a hundred thousand, and we Chinese amount to more than fifty millions; but for fiftv millions to be ruled over by a hundred thousand is very disgraceful. Now happily a retributive Providence being about to restore the country to its rightful owners, and China having some prospect of a revival, men’s minds being bent on good go- vernment, it is evident that the Tartars have not long to rule. Their three times seven, or 210, years' lease is about to e.xpire, and the extraordinary personage of the five times nine has already ap- peared.** The iniquities of the Tartars are full ; high Heaven has manifested its indignation, and commanded our celestial king sternly to disiilay his heavenly majesty, and erect the standard of righteousness, sweeping away the demoniacal brood, and perfectly cleansing our flowery land. He reverently carries out the punishment award- ed by Heaven, and says to all, whether far or near, who is there that is not ready to bare the arm in my cause ?-|-f whether officers or people, who is there that is not willing to unfurl the ensign in my de- fence ? Let the armed bands display their glitter- t Wan-t’lieen-seang. would not submit to the Mon- guls (A.D. 1280), and was slain by Coblai Khan. § Seay-fang-tili, was a faithful servants of the Sung dynasty, and having been seized by Wei-t’heen-yew, he was brought to the capital, then in possession of tlie Tar- tars, (A. I). 1280); but he refused to eat, and in five days died. II When Yang-chow was lost, at the close of the Ming dynasty, Sze-k’ho-fah killed himself. The last monarch of the Ming dynasty retired fir.st upon Canton, and then fled to Burmah, where he was killed, and Keu-shih-sze lost his life at the same time. (A.D. 104-1.) ** There is an allusion here to an expression con- tained in the Book of Diagrams, under the Keen dia- gram, or five and nine, where it is said that “ the dragon Hies up to heaven," which means that a new monarch is about to ascend the throne of China. tt There is a reference here to the Kwoh-jn, or annals of the country, which relate that when .Min, the king of Tse, was killed, Waug-sun-kea rushed out into the mar ket-place and exclaimed, AVho is there that will not bare the arm for Tse I 3.5 ing lances, raise the animating shout, and present a bold front ; let yeoman and dame, leading on their several sexes, develop their rigliteous indig- nation, and press forward in the van ; let us swear to exterminate the eight banners, in order to tran- quillize the nine provinces. We hereby call upon the noble-minded of every region, first to pay their adorations to God, in order to delight the mind of Heaven, and then let us win over again our former battles, when our ancestors seized hended Show-seu in Tsae-chow,§§ and aiipre- T’ho-hwan in Ving-ch’hang ;|| let us recover the territory that has been so long ingulfed in misery, and reverently' comply witli the commandments and institutions of God. Whoever can succeed in catching that Tartar dog Heen-fung, and will bring him hcfore us, or whoever is able to cut off' his head and present it to us ; or whoever can seize or de- capitate any one of the iMiiindtows, shall be re- warded with high offices, in mtiking which pro- mise we will certainly not break our word. For having now obtained the eminent favour of the great God, commanding cur lord the celestial king to set in order the Chinese empire, we cannot allow the Tartars any longer to throw it into con- fu.sion. Who among you, inliahitants of the middle kingdom, may not be considered the sons and daughters of God ? if now yon set about slaughter- ing these imps, in obedience to the command of Heaven, and, seizing the standard, be aitiong the first to mount the battlements, or at least be careful to avoid the error of Fang-fung,*** who was the last to come to the help of the prince, — you shall in the present world be considered a peerless hero, and in heaven above obtain eternal glory. But if you still retain your delusions, and will not aw ake from yoitr lethargy, protecting tlie false and resisting the true, then while you are alive you will be nothing but Tartar men, and at death shall be ranked with Tartar devils. Obe- dience and disobedience are thus plainly dis- tinguished; Chinese and barbarians have their settled denominations; let every one obey Heaven, free themselves from demoniacal influences, and become men. You our countrymen have been aggrieved by the oppressions of the Manchows long enough ; if now' you do not change your po- litics, and with united strength and courage sweep away every remnant of these Tartars, how can you answer it to God in the highest heavens ? We have now set in motion our righteous army, above to re- venge the insult offered to God in deceiving Heaven, and below to deliver China from its inverted posi- tion, thus sternly' sweeping away every vestige of It The Jlancliow army is arranged under eight ban- ners, and China was originally called the nine provinces. §§ Show-seu was a Tartar k’han, who killed himself at Tsae-chow, (A.D. 121)0.) III! T’ho-hwan was the last emperor of the Mongol dynasty, who fled before the soldiers of Ming, and died at Ying-ch'hang, (A.D. 13G8.) HH Ileen-fung is the present emperor of China. *** There is an allusion here to ancient history which records that when Yu (B.C. 2204) assembled his nobles at Kwei-ke, Fang-fung was the last to arrive, wherefore the king slew him. Tartar influence, and unitedly enjoying the hap- piness of the T’hae-ping dyna.sty. Those who obey Heaven shall meet with large rewards, those who disobey shall be openly put to death. This is our announcement to the whole empire : let all the nation hear! No. III. Yang, entitled the eastern king, chief minister of state, and generalissimo, with Seaou, entitled the western king, second minister of state, and general-in-chief, both of the divinely-appointed T’hae-ping dynasty, unitedly issue this proclama- tion, giving orders to save all those whom Heaven produces and nourishes, with all those who are the sons and daughters of the great God, and supreme Lord, our heavenly Father; also giving orders to save all those Chinese people erroneously aiding the fiendish Tartars, to the injury' of the Chinese nation. Know ye not, that ye are all the children of God. We, the generals above-named, distinctly inform you, that although your bodies are brought into the world through the agency of your earthly parents, your souls are the immediate product of the Divinity. God is the Father of us who now address you, he is also the Father of all men in every nation under heaven : as the ancients have said, “ All under heaven are one family, and all within the four seas brethren.” But you have rejected your Father, and worshipped the devil. The devil is the enemy of God your Father, and he is our enemy, as well as the enemy of you and all peo))le in every nation under heaven. Who is the devil? but the images and idols which you are in the habit of worshipping and sacrificing to. And w hat are these images and idols ? but the im|)ish slaves and fiendish followers of the devilish serpent, the envious king of Hades. And who is this devilish serpent and envious king of Hades ? but the old serpent who was created in the be- ginning, when the great God made heaven and earth. He has now transformed himself into a fiendish imp, as he is able to change himself into a variety of forms. The dragon of the eastern sea is no other than he, who is the foremost fiend and chief devil engaged in deceiving and inveigling the souls of men, until they fall into the lowest hell, and become his impish slaves and fiendish followers, to be employed by him in deluding and debauching mankind. Now think with yourselves, since the devil is engaged in deceiving and in- veigling our brothers and sisters, if he be not then our enemy and your enemy as well as the enemy of all men in every nation under heaven, what is he? Now since the devil is your enemy, you ought to lose no time in burning and destroy- ing his images ; but you on the contrary put out your heads to follow him, and allow him to inveigle you. The proverb says, “Bean paste is chiefly water, and the king of Hades is nothing but the devil.” Another proverb says “If you want to go to the devil go to the temples.” Do you hear this? If non' you had any intelligence, and were not ab- solutely dead, you would think over these proverbs, and reforming your old habits you would awake, and repent of the enormous crime of rejecting your true Father. Falling into the devices of your enemy, you will eventually fall into the destruc- tion of hell, where the devil will defile and debase you more and more. Dogs are the basest of animals, 36 blit j'ou will be baser than dogs. Now tfie great God and supreme Lord, our heavenly Father, taking compassion on those who have been mi- serably deluded by the devil, did in the Ting-yew year (1837) send down his angel, to convey our celestial king up into heaven, where God especially commissioned him to slaughter the fiends ; after which he sent the celestial king down into the world again, to become ourlord, and saveus. In the Mow-shin year(1848), in the third month (^'\pril), God himself came down to take the superiutendance of affairs; and in the 9th month (October) our celestial elder brother Jesus came down into the world to save and deliver. It is now five years since these things happened: and if we were not really and truly to tell you, you would remain ignorant of these things, and go on disobeying Heaven, and resisting Heaven, until you went down into hell, and suffered misery for thousands and myriads of years. This we could not endure to think of, and therefore especially open out this matter, and clearly enjoin upon you, immediately to reject the devil, and return to your Father, and you will enjoy abundant happiness in heaven. We wish most sincerely to save you, people of China. Since now you are really Chinese, why are you so stupid, as to shave ofl’ your hair and follow the fiends ; putting on these Tartar habiliments, you voluntarily become the dogs and slaves of these fiendish Tartars. Are you not aware that the body politic is turned upside down, with the honourable and mean taking each others’ places. For the Chinese nation to rule over fiendish Tartars, and for the master to order about the slave, this would be all right ; but for fiendish Tartars to rule over the Chinese nation, and for the slave to insult his master, this will never do. It is to be supposed that in a vast country like China, there must be many who understand the great principles of righteousness ; and now that happily God has largely manifested his heavenly goodness, and sent our celestial king down into the world, to be the true lord of the T’hae-ping dynasty, ruling over every nation under heaven, we especially proclaim to all you Chinese people. that have hitherto erroneously followed the fiendish camp, and have aided the imps in resisting Heaven ; if now, on hearing these our commands, you should immediately understand the great princi- ples of righteousness, and in conjunction with your Chinese fellow-subjects, seize or decapitate the impish Tartars, and come over to submit yourselves to our celestial dynasty, not only will we forgive your former faults, but announce the fact to our heavenly Father, who will confer upon you celestial offices and celestial emoluments in great abundance. For myriads and myriads of years, as long as our lord possesses the hills and rivers of China, your sons and grandsons for myriads and myriads of years shall hereditarily enjoy offices and emoluments. Moreover if you know God your heavenly Father, throw off your allegiance to the devil and become men ; in the present world you shall have glory and honour without compare, and in heaven enjoy happiness without end, with eternal dignity and eternal honour. Is not this much better than aiding fiends and becoming imps yourselves, in the present life to be deluded and inveigled by the devil, and after death become the slaves and fol- lowers of the evil one ; debased and defiled, vitiated and corrupted by him, with swollen and leprous forms, like horridly ugly devils, suffering endless and excruciating torment in the lowest pit of hell ? Which of these is best and which worst, which to be avoided and which followed, there must be some of you able to judge. If now any of you are able to discern this, and tjiill immediately invert your weapons, aiding Heaven in exterminating the fiends, and thus delight the mind of Deity, then will God be pleased, and from his lofty abode in heaven, he will look down approvingly on your united efforts in our cause. We for ourselves will certainly retract none of the assurances we have made; those who obey Heaven shall be richly rewarded, but those who disobey shall be openly put to death. This our announcement is pro- mulgated to the whole empire. Let all the nation hear. W. H. M._ 37 ii . 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Published in the Yin-tsze, or Second Year of the Celeslial D//nasfif of I' hae-piiif/, (I8f)2). A ciiiqnevir coniniaiids a quaternion of soldiers, or four men. A vexHiary commands five cinqiievirs, liaviiif^ under him 25 men, and is distinguislied hj' a flag two feet and a lialf long and as many broad. A centurion commands four vexillaries. having under him 104 men, and is distinguislied hy a flag three feet long, and as many broad. -V tribune commands five centurions, having under him 525 men, and is distinguished hy a flag three feet and a half long, and as many broad. A prefect commands five tribunes, having under him 2,625 men, and is distinguished by a flag four feet long, and as many broad. A dux oommands five prefects, having under him 1.3,125 men, and is distinguished by a flag four feet and a half long, and as many broad. An inspector is distinguished by a flag five feet long and as many broad. A regulator is distinguished by a flag five feet and a half long, and as many broad. 'I'he fen prators, or the praetors of the l.orary stems, are distinguished by' flags of equal dimen- sions. The prretors, or the praetors of the solar terms, are distinguished by flags of equal dimension.s. A general is distinguished by a flag si.x feet long and si.x feet broad. The 12 prators, or praetors of the various months of the year, are distinguished by flags of equal dimensions. A director is distinguished by a flag six feet and a half long, and as many broad. An arranger is distinguished by a flag seven feet long and as many broad. A minister of state is distinguished hy a flag seven feet and a half long, and as many broad. N.B . — The flags of all the officers, from a minis- ter of state downwards, are all three-cornered. .■\.n assistant prince is distinguished by' a flag eight feet long, having written on it " The as- sistant prince Shih, general of the left wing of the army of the T’hae-ping dynasty.*’ The two assistant generalissimos are distinguish- ed by flags eight feet and a half long, and as many broad. The two chief generalissimos are distinguished by flags nine feet long and as many broad. The flags of the highest officers from the generalissimos down to the minister of state, are four-square. The order and an angeiueiit of a phulanr. The Dl'X of the whole ))halanx has a yellow flag inscribed on it — “ Tiic dux of the phalanx be- longing to the T’hac-ping dynasty, raised in tlie district of Kwei, in the jtrovince of Kwang-se." He has under his command, Tlie prefect of the advanced legion, bearing a yel- low flag, inscribed on it — ’* The jirefect of the advanced legion, belonging to the T’hae-ping dynasty, raised in the district of Kwei-shen, in the province of Canton.” The prefect of the rear legion, bearing a yellow- flag, inscribed on it — “ The prefect of the rear legion, belonging to tlie T’hae-piitg dynasty, raised in the district of Ping-nan, in the pro- vince of Kwang-se.” The prefect of the left legion, bearing a yellow flag, inscribed on it — ’• The prefect of the left legion, belonging to the T”hae-])ing dynasty, raised in the district of Kwei-ping, m the pro- vince of Kwang-se.” The prefect of the right legion, bearing a yellow- flag, inscribed on it — “The prefect of the right legion, belonging to the T’hae-ping dynasty, raised in the district of Tsang-woo, in the pro- vince of Kwang-se.” The prefect of the centre legion, bearing a yellow- flag, inscribed on it — “ The prefect of the centre legion, belonging to the T’hae-ping dynasty, raised in the district of Woo-setien, in the pro- vince of Kwang-se.” The above is tlie specification of the five prefects. The prefect of the advanced legion has under his command — [vanced legion.* The tribune of the front cohort of the ad- The tribune of the rear cohort of the ditto. 'I'he tribune of the left cohort of the ditto. 'I'lie tribune of the right cohort of the ditto. 'I'he tribune of the centre cohort of the ditto. The prefect of the rear legion has under his com- mand — [legion. 'I'he tribune of the front cohort of the rear The tribune of the rear cohort of the ditto. 'The tribune of the left cohort of the ditto. 'The tribune of the right cohort of the ditto. 'The trihune of the centre cohort of the ditto. * This corps w-,is raised in 'raou-chow. in tlie province of Hoo-nan. 38 The prefect of tlie left legion lias uiuler his com- mand — [legion. 'The tribune of the front cohort of the lej't Tlie tribune of the rear cohort of the ditto. The tribune of the left cohort of the ditto. The tiibune of the right cohort of the ditto. 'Tlie tribune of the centre cohort of the ditto. 'Tlie prefect of tlie right legion has under his com- mand — • [legion. 'The tribune of the front cohort of the right 'The tribune of the rear cohort of the ditto. 'The tribune of the left cohort of the ditto. 'The tribune of the right cohort of the ditto. The tribune of the centie cohort of the ditto. 'The prefect of the centre legion has under his command — [tre legion. 'The tribune of the front cohort of the cen- The tribune of the rear cohort of the ditto. The tribune of the left cohort of the ditto. The tribune of the right coliort of the ditto. The tribune of the centre cohort of the ditto. 'Tlie above is the specification of the 2d tribunes. 'The tribune of tlie front cohort of the advanced legion has under his command — 'The first centurion of the front cohort of the advanced legiou.f The second ditto ditto. The third ditto ditto. The fourth ditto ditto. 'The fifth ditto ditto. 'Tlie tribune of the rear cohort of the advanced legion has under his command — 'The first centurion of the rear cohort of the advanced legion. The second ditto ditto. The third ditto ditto. The fourth ditto ditto. The fifth ditto ditto. 'The tribune of the left cohort of the advanced legion lias under his command — Tlie first centurion of the left cohort of the advanced legion. The second ditto ditto. 'The third ditto ditto. The fourth ditto ditto. Tlie fifth ditto ditto. 'The tribune of the riglit cohort of the advanced legion has under his command — 'J'he first centurion of the right cohort of the advanced legion. The second ditto ditto. The third ditto ditto. The fourth ditto ditto. The fifth ditto ditto. 'Tlie tribune of the centre cohort of the advanced legion has under his command — The first centu rion of the centre cohort of the advanced legion. 'The second ditto ditto. 'The third ditto ditto. 'The fourth ditto ditto. The fifth ditto ditto. 'The tribune of t!i e front cohort of the rear legion has under him fiv e centurions. called the first. ■second, third, fourth and fifth centurions of the front cohort of the rear legion. t This corps was raised in the district of Kwei-ping, in the province of Kwang-se. The tribune of the rear cohort of tlie rear legion lias under him five centurions, called tlie first, second, third, fourth and fifth centurions of the rear cohort of the rear legion. The tribune of the left cohort of the rear legion has under him five centurions, called the first, second, third, fourth and fifth centurions of the left cohort of the rear legion. The tribune of the right cohort of the rear legion lias under him five centurions, called the first, second, third, fourth and fifth centurions of the right cohort of the rear legion. The tribune of the centre cohort of the rear le- gion has under him five centurions, called the first, second, third, fourth and fifth centurions of the centre cohort of the rear legion. The tribune of the front cohort of the left legion has under him five centurions, called the first, second, third, fourth and fifth centurions of the front coliort of the left legion. 'The tribune of the rear cohort of the left legion has under him five centurions, called the first, second, third, fourth and fifth centurions of the rear cohort of the left legion. The tribune of the left cohort of the left legion lias under him five centurions, called the first, second, third, fourth and fifth centurions of the left cohort of the left legion. The tribune of the right cohort of the left legion has under him five centurions, called the first, second, third, fourth and fifth centurions of the right cohort of the left legion. The tribune of the centre cohort of tlie left le- gion has under him five centurions, called the first, second, tliird, fourth and fifth centurions of the ceiitre cohort of the left legion. The tribune of the front cohort of the right le- gion has under him five centurions, called tlie fir.st, .second, third, fourth and fifth centurions of the front cohort of the right legion. Tlie trilmne of the rear cohort of tlie right le- gion has under him five centurions, called tlie first, second, third, fourth and fifth centurions of the rear cohort of the right legion. 'The tribune of the left cohort of the right legion has under him five centurions, called the first, second, third, fourth and fifth centurions of the left cohort of the right legion. 'The tribune of the right cohort of the right le- gion has under him five centurions, called the first, second, third, fourth and fifth centurions of the right cohort of the right legion. The tribune of the centre cohort of the right le- gion has under him five centurions, called the first, second, third, fourth and fifth centurions of the centre cohort of the right legion. 'The tribune of the front cohort of the centre le- gion lias under him five centurions, called the first, second, third, fourth and fifth centurions of the front cohort of the centre legion. The tribune of the rear cohort of the centre le- gion has under him five centurions, called the first, second, third, fourth and fifth centurions of the rear cohort of the centre legion. 'The tribune of the left cohort of the centre le- gion has under him five centurions, called the first, second, third, fourth and fifth centurions of the left cohort of the centre legion. r' lij pi SI d 0 'll i ( f III c a! [ill di ill f! il III fl it ij] ll kit 39 The ti'ihuiie of the right cohort of tlie centre le- gion lias under liiin five centurions, called the first, second, third, fourth and fifth centurions of the right cohort of the centre legion. The tribune of the centre cohort of the centre le- gion has under him five centurions, called the first, second, third, fourth and fifth centurions of the centre cohort of the centre legion. The above is the specification of 125 centurions. 'J’he first centurion of the front cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the first century of the front cohort of the advanced legion. J The second centurion of the front cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the second century of the front cohort of the advanced legion. The third centurion of the front cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the third century of the front cohort of the advanced legion. The fourth centurion of the front cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the fourth century of the front cohort of the advanced legion. The fifth centurion of the front cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the fifth century of the front cohort of the advanced legion. The first centurion of the rear cohort of the I advanced legion has under him four vexillaries, ; called the east, west, north and south vexillaries of the first century of the rear cohort of the advanced legion. The second centurion of the rear cohort of the advanced legion has under him four vexillaiies, called the east, west, north and south vexillaries of the second century of the rear cohort of the advanced legion. The third centurion of the rear cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the third century of the rear cohort of the advanced legion. The fourth centurion of the rear cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the fourth century of the rear cohort of the advanced legion. The fifth centurion of the rear cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the fifth century of the rear cohort of the advanced legion. The first centurion of the left cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the first century of the left cohort of the advanced legion. The second centurion of the left cohort of the advanced legion has under him four vexillaries, t This corps was raised in Poh-pili, in tlie province of Kwang-se. called the east, west, north and south vexillarie'^ of the second century of the left cohort of the advanced legion. The third centurion of the left cohort of the advanced legion h.as under him four vexillaries, called the east, west, north and south vexillaries of the third century of the left cohort of the advanced legion. The fourth centurion of the left cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the fourth century of the left cohort of the advanced legion. The fifth centurion of the left cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the fifth century of the left cohort of the advanced legion. The first centurion of the right cohort of the advanced legion has under him four vexillaries, called the east, west, north and south ve.xillaries of the first century of the right cohort of the advanced legion. The second centurion of the right cohort of the advanced legion has under him four vexillarivs, called the east, west, noith and south vexillaries of the second century of the right cohort of the advajiced legion. The third centurion of the right cohort of the advanced guard has under him four vexillaries, called the east, west, north and south ve.xillaries of the third century of the right cohort of the advanced legion. The fourth centurion of the right cohort of the advanced guard has under him four vexillaries, called the east, west, north and south vexillaries of the fourth century of the right cohort of the advanced legion. The fifth centurion of the right cohort of the advanced guard has under him four ve.xillaries, called the east, west, north and south vexillaries of the fifth century of the right cohort of the advanced legion. The first centurion of the centre cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the first century of the centre cohort of the advanced legion. The second centurion of the centre cohort of the advanced legion has under him four vexillaries. called the east, west, north and south vexillaries of the second century of the centre cohort of the advanced legion. The third centurion of the centre cohort of the advanced legion has under him four vexillaries. called the east, west, north and south vexillaries of the third century of the centre cohort of the advanced legion. The fourth centurion of the centre cohort of the advanced legion has under him four vexillaries, called the east, west, north and south vexillaries of the fourth century of the centre cohort of the advanced legion. The fifth centurion of the centre division of the advanced legion has under him four vexillaiies, called the east, west, north and south ve.xillaries of the fifth century of the centre cohort of the advanced legion. 10 Ill like manner, — The first centurion of the front cohoit of tlie rear legion has umler him four vexillaiics. The second centurion of the front cohort of the real legion lias under him four vexiilarics. The third centurion of the front cohort of the tear legion has under him four vexillaries. The fourth centurion of the front cohort of the rear legion has under him four vexillaries. The fifth centurion of the front cohort of the rear legion has under him four vexillaries. The first centurion of the rear cohort of the rear legion has under him four vexillaries. The second centuiion of the rear cohort of the rear legion has under him four vexillaries. The third centurion of the rear cohoit of the rear legion has under him four vexillaries. 'I he fourtli centurion of the rear cohort of the rear legion has under him fotir vexillaries. The fifth ceiituriou of the rear cohort of the rear legion has mider him four vexillaries. The first ceiituriou of the ieft cohort of the rear legion has under him four vexillaiies. The second centurion of the left cohort of the rear legion '.las under him four ve.xiliaries. The third centuiion of the left cohort of the rear legion has under him four vexillaries. Tlte fourth ceiituiiou of the left cidioi t of the rear legion has under him four vexillaiics. The llflli centurion of the left cohort of the rear legion has under him four vexiilarics. The first centurion of the right cohort of the rear legion has under him four \ exillavits. Tiie second centurion of the right cohort of the rear legion has under him four vexillaries. 'J'he third centurion of the right cohoi t of the rear legion has under him four vexillaries. The fourth centurion of the right cohoi t of the rear legion has under him four vexillaries. The fifth centurion of the right eoltoi t of the rear legion has under him four vexillaries. The first ceiituriou of the centre cohoi t of the rear legion has under him four vexillarie.s. 'I'he second ceiiluiiou of tlie centre cohort of the rear legion has under him four vexillaries. The third centurion of the centre coh.ort of the rear legion has luidcr him four vexilhuies. The fourth centurion 47 17 ... 12 to 48 1 s Sunday ... I 3 1 1 4 9 19 14 12 5 0 2 0 13 51 21 14 52 22 io 53 23 18 16 54 24 1 i) 17 55 25 Yu-slnvuyll Sunday 20 IH 5 6 26 21 19 •^7 9 9 20 ,5 8 28 21 5 a 1 . 4 . . . . 24 •) 60 •) 2;i 1 3 24 2 4 Sunday 27 2.> 3 .5 26 4 (; .Mar. 1 2 7 5 7 2S 6 8 . . 3 29 7 !) 30 S 10 3! 9 1 1 () + Tlie Chinese employ a cycle of GO years, whicli they denominate as follows : — I Kca-lsze. 21 Kea-shin. 4 1 Kea-shin. 2 Yih-cliow. 22 Yih-yew. 4 2 Yih-sze. 3 Ping-yin. 23 Ping-suh. 4 3 Ping-woo. 4 Ting-maou. 24 Ting-heae. 4 4 Ting-wei. 5 Mow-shin. 2 5 Mow-tsze. 4 5 Mow-shin. 6 Ke-sze. 26 Ke-chow. 46 K e-yew. 7 Kang-woo. 2 7 Kang-yin. 4 7 Kang-suh. S Sin-wei. 28 Sin-maou. 48 Sin-heae. 9 Jin-.shin. 29 Jin-shin. 49 Jin-tsze. 10 Kwei-yew. 30 Kwei-sze. 50 Kwei'Chow 1 1 Kea-suh. 31 Kea-woo. 51 Kea-yin. 12 Yih-heae. 32 Yih-wei. 52 Yih-maou. 13 Ping-tsze. 33 Ping-shin. 53 Ping-shin. 14 Ting-chow. 34 Ting-yew. 54 Ting-sze. 15 Mow-yin. 35 Mow-.suh. 55 Mow-woo. 16 Ke-maou. 36 Ke-heae. 56 Ke-wei. 17 Kang-shin. 37 Kang-tszc. 5 7 Kang-shin. IS Sin-sze. 38 Sin-chow. 5 8 Sin-yew. 19 Jin-woo. 39 Jin-yin. 59 Jin-suh. 2o Kwei-wei. 4 0 Kwei-maou. 60 Kwei-heae. Of llic above characters the insurgents have altered several: the w/ao?/ character, occurring in the 4th. 16th, 28tlj, 40th and r)2d combinations, they have changed into opening or commencing ; and the cAom’ char- acter, occurring on the 2d, 14th, 26th, 38tli and 50th. they have changed into haou, good or favourable; either because the horary characters previously used interfered with the names or titles of some of their great men : or I because of some event occurring on the days, months, or * years, designated by the above characters, w’hich they I considered glorious or favourable, at the commencement . of their intended reign. i J The Chinese reckon 28 constellations in their zodiac, , one of which is attached to each day throughout the year, in regular succession : tlie yare as follows, — 1 Keoh. 8 Tow. 15 Kwei. 22 Tsing. 2 Kang. 9 New. 1 6 Loo. 23 Kwei. 3 Te. 10 Neu. 17 Wei. 24 Lew. 4 Fang. 11 Heu. 18 .Maou. 25 Sing. 5 Sin. 12 Wei. 19 Peih. 26 Chang. 6 Wei. 13 SMh 2 0 Ts/.e. 2 7 Yih. 7 Ke. 14 P’heili. 21 Tsan. 28 Cliin. Four of these, namely, the Ith, 1 1th, 18th and 25th, re- gularly (!ccur on the Christian Sabbath, and are used hy the Christian Chinese to specify that day. It is worthy of observation that the insurgents in their calendar have always made the Sabbath to fall on the above-men- tioned days; but by some strange mistake, they have made all the days of the 28 constellations of the 6U horary characters, to fall one day earlier than that sjieci- fied in the imperial calendar, and observed by the other Chinese. The consequence is, that the rebels actually keep iheir Sabbath on Saturday. On this being pointed out to them by Mr. Meadows, they said it was a mistake. The cliaracter for designating the 23d constellation lias been altered by the insurgents from Kwei, a devil to K'liwei, a chief, probably from tlieir dislike to the former term. § I.eih-chun, or the “commencement of spring,’’ is one of the Chinese Solar terms, designating the time wlien the sun is in the 16th degree of Aquarius. It oc- curs, according to the Chinese authorized calendar, on the 27th day of the 12th moon of the 2d year of Heeii- fung (Feby. 4th, 1853) or the 39th day of the cycle, and the 9th of the constellations : these days 45 19 11 7 46 20 12 8 47 21 13 1) 48 22 14 10 4 9 23 15 1 1 24 1 (i 12 51 25 Sunday 17 13 52 26 18 14 53 27 19 lo 54 28 20 16 55 I 17 56 2 Kuh-yut 22 IS 57 3 2 3 19 58 4 Sunday 24 20 59 5 25 21 60 (i 26 22 1 7 ■ 97 23 2 8 2s 25 4 10 30 26 5 11 27 6 12 9 28 7 13 29 8 14 30 9 15 31 10 16 * Tsing-ming, or “the season of clear weather,’’ when the sun is in the 16th of Aries, occurs, according to the Chinese authorized calendar, on the 27th day of the 2d moon (April 5th) or the 39th day of the cycle. The in- surgents placing it on the 40th day of the cycle, ate still a day out. t Kuh-yu, or “ the season when tain comes down upon the grain,” marks the entrance of the sun into Taurus : occurring according to the Chinese authorized calendar, on the 13th day of the 3d moou (April 20th) or the 54th day of the cycle. The insurgents, by placing it on the 56th, are two days in error. 45 The FOURTH MONTH, numbered tlie 54th of the cycle, and tlie 12th according to tlie order of the constellations. The FIFTH MONTH, numbered the 55th of the cycle, and the 13th according to the order of the constellations. 1 1 17 1 41 19 Mang-chung* 2 12 18 Sunday . . 8 2 42 20 3 13 19 9 3 43 21 K 4 14 20 4 44 ‘>2 9 5 15 21 5 45 23 6 16 22 6 46 24 n 7 17 23 r 47 25 Sunday 1 0 8 18 24 8 48 26 13 9 19 25 Sunday 15 9 49 07 14 10 20 26 16 10 50 OH 15 11 21 27 11 5 1 16 12 22 28 12 52 2 17 13 23 1 13 53 3 18 14 24 2 20 14 54 4 19 15 25 3 15 55 5 16 26 4 Seaou-mwant Sunday 22 16 56 6 21 17 27 5 23 17 57 7 Hea-cliet .... 22 18 28 6 18 58 8 19 29 7 25 19 59 !f 24 20 30 8 26 20 60 10 25 21 31 9 ... .27 21 1 1 Sunday 22 32 10 28 22 2 12 27 23 33 1 1 Sunday 29 23 3 13 OS 24 34 12 30 24 4 14 29 25 35 13 31 25 5 15 3U 26 36 14 26 6 16 July I •) 27 37 15 2 27 1 7 28 38 16 3 28 8 18 ... 3 29 39 1 7 4 29 9 19 .... 4 30 40 IS Sunday 5 30 10 20 31 11 21 ♦ Leih-hea, or commencement of summer,” corres- * Man g-chung, or the period when “ the grain is in ponds with the 16th of Taurus, and occurs, according to the Chinese authorized calendar, on the 28th day of the 3d moon (May 5th) or the yth day of the cycle. The in- surgents, placing it on the 1 1th, are in error two days. t Seaou-mwan, the period when the grain is a little full, marks the entrance of the sun into Gemini, and oc- curs, according to the Chinese authorized calendar, on the 1 4th day of the 4 th month (May 21st) or the 25th of the cycle. The insurgents, placing it on the 26th are still one day in error. the ear,” corresponds with the 16th of Gemini, and oc curs, according to the Chinese authorized calendar, on the 30th of the 4th moon, (June 6th) or the 4 1st of the cycle. The insurgents are correct in placing it on that day. t Hea-che, or “summer solstice,” marks the entrance of the sun into Cancer, and occurs, according lo the Chinese authorized calendar, on the 1 5lh of the 5th moon (June 20th), or the 5Cth of the cycle. ' The insurgents in placing it on the 57th are one day in error. Ilk 46 WT Tlic SIXTH MONTH, iHHiiIiered the 56tli of the cycle, and the 14th accurdin^ to the order of the constellaiioiis. 1 12 22 Seaou-slioo* July 7 2 13 23 8 3 H 24 9 •I 15 23 Sunday ....10 5 16 26 M 6 1 7 27 12 7 IS 28 13 8 li) 1 14 9 20 2 15 10 21 3 16 1 1 22 4 Sunday .... 1 7 12 23 5 18 13 24 6 19 14 25 7 20 15 26 S 21 16 2 7 9 Ta-.'lioi)t 22 17 28 lO 23 18 29 1 1 Sunday .24 19 30 12 25 20 31 13 26 21 32 14 27 2! 33 15 28 23 34 16 • 29 24 35 1 7 30 25 CO 18 Sunday 31 26 37 19 Auj;. 1 27 38 20 2 28 39 Cl 3 29 40 22 4 30 41 23 5 * Seaou-shoo, or ‘‘season of little heat” when the sun is in the 16th of Cancer, occurs, according to the Chinese authorized calendar, on the 2d day of the 6th moon (July 7th) or the 12th of the cycle. In fixing it for this day the insurgents are right. t Ta-shoo, or “ period of great heat ” when the snn enters Leo, occurs, according to tlie Chinese authorized calendar, on the 18th day of the 0th moon (July 23d), or the 28th of the cycle. The insurgents err in fixing it a ^ay too soon. The sf.venth month, mimhercd the 57tli of the cycle, nr the loth according; to the order of the cuiistel'atious, 1 4 2 24 Leih-tsew* Aug. 6 2 43 25 Sunday .... 7 3 44 20 8 4 45 27 9 5 40 28 to 0 47 1 1 1 7 48 2 12 8 49 3 13 9 50 4 Sunday .... 1 4 10 51 5 15 11 52 0 18 12 53 7 1 7 13 54 8 13 14 55 9 19 15 56 10 20 10 57 11 Sunday ....21 1 7 58 12 Choo-shoot 22 18 59 13 23 19 60 14 24 20 1 15 25 21 2 10 26 22 3 1 7 27 23 4 18 Sunday ....23 24 5 19 2‘J 25 0 20 30 20 7 21 31 27 8 22 Sept. 1 23 9 23 2 29 10 24 3 30 1 1 25 Sunday 4 31 12 20 5 • Leih-tsew. or ‘‘the commencemerit of autumn," when the sun is in tlic 16th of Leo, occurs, according to the Chinese e.stahlished calendar, on the 4th day of the 7th moon (.4ug. Sth), or the 4 4th of the cycle. Tlie ia- surgents err in placing it two days too soon. t Choo-shoo, or ‘‘ the cessation of heat,” marking the period when the sun enters Virgo, occurs, according to tile Chinese estahlished calendar, on the 1 9th day of the 7lh moon (Aug. 23), or the 59th of the cycle. Tlie in- surgents err in placing this one day too soun. 47 Tlie rioirr:! month, mimbercd tlie .'iStli <'f tlie cvi-lc'. 111' llie Killi acooriliiiij to tlie orikr cf tlie coiislellatiiii.s. 1 13 2 7 Pili-Ino* Sept, 6 2 14 2H 7 3 15 1 8 4 III 2 9 5 I? 3 10 e 18 4 Sunday .... 1 1 7 19 5 12 8 20 6 13 S 21 7 14 10 22 8 15 11 23 9 16 12 24 10 17 13 25 1 1 Sunday ....18 14 26 12 19 15 27 13 20 10 28 14 T.sew-fiint 21 1 7 29 15 22 IS 20 16 23 19 Cl 17 24 20 S2 IS Sunday ....25 21 S3 19 26 22 24 20 2 7 23 C5 21 28 24 CO 22 29 25 87 23 30 26 88 24 Oct. 1 27 C9 25 Sunday .... 2 28 <0 20 3 29 <1 27 4 30 42 28 5 * I’ih-lco. cr " t’.c season of white I’ew." when the sun is in the 16th of Vir.o. occurs, accrrilint; In the Chinese cstahlished catenriav. on the 6th day of the 811i moon (St pt. f). ortho I5:h day of the cycTe. 'ITre in- surgents, in placii'g it on the 13th, are two days loo scon. 4 Tscw-fun. cr *• tl.e autumnal equino.N.” when the tun enters Libra, oecnh'. according to the (.'liiiiese e-tah- fi.shed calendar, en il.e 21>( day of tlie 8(h moon (Sept. 23d), ir the COth cf th.e cycle The insur'tnts, in placing It on the 2bth, are again two days in evrcr. The NINTH MONTH, ntiitilipfeil tile ufllli of the cycle, or the 1 7lh aeciiiiling to the order of the cuii.stellatiiiiis. 1 4 3 1 Ilan-lco* Oct. 0 2 44 2 7 3 45 3 • 8 4 46 4 Sunday .... 9 5 47 5 10 6 48 0 II 7 49 7 12 8 51) 8 13 9 51 9 14 10 52 10 15 11 53 II Si.nuiiy .... 16 12 54 12 17 13 55 13 18 14 56 14 19 15 67 15 20 16 58 16 21 17 59 1 7 Sang-keang-f 22 18 eo 18 Sunday 23 19 1 19 24 20 2 20 25 21 3 21 26 i2 4 22 27 23 5 23 28 24 6 24 29 25 7 25 Sund.ay .....3 0 26 8 26 31 27 9 27 Nov. 1 28 10 28 2 29 11 1 3 30 12 2 4 31 13 3 5 t Han-loo, or “ period of cold dew," when the sun is in the I6ih of Lihra, cccnrs, according to the ChineFC established caiendar, on the 6th day of the 9lh moon (Oct. 8tli), or the 4 5th of the eycie. The iusurgcnts have antedated it two days. t Sang-keaug, or "tlie .sea-cn when frwt comes down," marking the day wlien the si n enters Scorpio, occur.', .according to the (’hinese au. horded calendar, on tlie 2 1st day of the 9ih moon (Oct. 2.3d|, ortheCOthday of the cycle. The insurgents have antedated it one day. 48 The TENTH MONTH, iuiml)?red the 6O1I1 of tlie cycle, or the 18 tli .icconliiig to the on'tr of t .e constellations. 1 14 4 Leih-tung* Sunday Nov. 6 2 15 5 7 3 1C C 8 4 17 7 9 5 18 S 10 C 19 9 11 7 20 10 12 8 21 11 Sunday .... 13 9 22 12 14 10 23 n 15 11 24 14 1C 12 25 15 17 13 2C 1C 18 14 27 17 19 15 . 28 18 Siind,iy .. .20 IC 29 19 Svaou-seuet 21 17 30 20 22 18 31 21 23 19 32 22 24 20 33 23 25 21 34 24 2C 22 35 25 Sunday 27 23 3C 2C 28 24 37 27 29 25 38 28 30 20 39 1 Dec. 1 27 40 2 2 - 28 4 1 3 3 29 42 4 Sunday .... 4 30 43 5 5 * Leih-tung, or “ comtner.rement of winter,” when the sun is in the ICth of S(oi |);o, occurs, according to the Chinese established calendar, on the 7tli day of the 10th moon (Nov. 7 ). or the 1 5th cf the cycle. The insurgents have antedated it one day. t Seaott-seite, or '‘perod if little snow,” when the sun enters Sagittarius, occurs according to the Chinese established calendar, on the 22d day of the 1 Dth tnoon (Nov. 22). or the SOtli day cf tlie cycle. This also the insurgents have antedated 01 e day. The ELEVENTH MONTH, numbered the 1st cf tlte cycle, or the 19tli accorditig to tlie order of the constellations. 1 44 G Ta-seuch* Dec. C 2 4 5 7 ... 7 3 40 8 4 47 0 5 48 10 ... 10 G 49 11 Sunday 11 7 50 12 8 51 U 13 9 52 1 t 10 53 1 5 1 1 54 10 12 55 17 13 50 18 Sunday 18 It 57 19 15 58 20 IC 5 J 21 1 7 CO 22 Tung-clief 22 18 I 23 ... .23 19 2 24 20 3 25 Sunday 25 21 4 2G 22 5 27 23 0 28 24 7 1 25 8 2 2C 0 3 — 31 27 10 4 Sunday Jan. 1 28 11 5 .... 2 29 12 C 30 13 7 31 14 S * Ta-seiteh, or “ period of gre.it snow,” wlien the sun is in the ICth of Sagittiirius, occurs, according to the Ciiinese established calendar, on the 7th of tlie I Ith moon (Dec. 7th), or the 4. ith of the cycle. The insur- gents have erred in antedating it one day. t Tun-che, or “ winter solstice," w lien tlie sun enters Capricorn, tcciirs, according to the Ciiinese. on the 22d day of the 1 Ith moon (Dec. 22d) or the (iOth day of the cycle. This the insurgents have correctly noted. 4 ^ Tlie 'rwr.i.FTii month, numbered the 2d of llio ryide, oi ibe 2()lli accord. ng to tbe order of ibc eonsudbitioiis. 1 15 9 Seacu-li.in* Jan. C 2 1(1 10 7 3 17 11 Sunday 8 4 18 11 9 5 19 12 10 G 20 13 11 7 21 14 12 8 22 13 13 9 23 IG 14 I 0 24 1 7 Sunday .... 13 II 25 18 IG 12 2G 19 17 13 27 20 18 14 28 21 19 15 29 22 20 10 30 23 Ta-han+ 21 17 31 24 Sunday .... 22 18 22 25 23 19 S3 2G 24 20 34 27 25 21 25 28 2G 22 .'G 1 27 23 37 2 28 24 38 3 Stuiday ....29 23 39 4 30 2G 40 5 31 27 4 1 G Fell. 1 28 42 7 2 29 43 8 3 set 44t 9 t4 ♦ Seaon-lian. or “ the period of little cold,” when the run i.s in the IGth of Capricornu.s. occurs, according to the Chinese esiahlished calendar, cn the 7th day of the 12th moon (Jan. 5th), nr the I41h of tlie cycle. The in- surpent.s have en'ed in pl.acing it one day too late. + 'I'a-han, or “the period of preat cold," when the .sun enters Aquarius, occurs, occording to the Chinese estab- lished calendar, on the 22d day of the 12th tnoon (Jan. 2Clh, or the 29th of the cycle. The insurgents have erred in jilacing it a day later. J The last day of this year or the 4 th of Feb. and 1 4th cf the cycle, is really the coinmenceinent of spring, when the sun is in the 1 5th of Aquarius ; the insurgents, however, teem to have reserved the notifying of Leih-chttn till the next day, when they intend to record it as cccurring on the first day of their year, or Feb. 5th. This arises from their determ'nation to have 3GG days in one year, by which they will be thrown out 1.8 hours every year, and in the course cf a feW years have their seasons all wrong. Their determination to notify one of the solar terms its cccurring on the I st of every month, has also led them into the various mistakes which we have already noted. AV. II. j\I. 50 CEREMONIAL REGULATIONS OF THE T’lIAE-PING DYNASTY. Published in the Jin-tsze, or Second Year of the Celestial Dynasty of Thae-piny. The celestial king issues his commands, that “ the sou of the age,” or the heir-apparent to the throne, be addressed hy all subjects will) the title of Young Loid, and may he live for a myriad of I yea IS.* * * § The third son of the sovereign is to be address- ed by all those under him, as the king of the third palace, and may he live for a thousand years.f 'The fourth son of the sovereign is to be address- ed by all those under him, as the king of the fourth palace, and may he live for a thousand years. The lift!) son of the sovereign is to be addressed hy all those under him, as the king of the fifth palace, and may he live for a thousand years. And should there be the sixth son. even to the hundredth, or the tliousandth son, they are all to be addressed after this manner, in succession. The eldest daughter of the sovereign, is to be addressed by all those under her, as the eldest celestial piece of gold.j; The second daughter of the soveieign is to be addressed hy all those under her, as the second celestial piece of gold. The third daughter of the sovereign is to be addressed hy all those under her, as the third celestial piece of gold. The fourth daughter of the sovereign, is to be addressed by all those under her, as the fourth celestial piece of gold. And should there he the fifth daughter, even to tl'.e hundredth, or the thousandth daughter, they are all to be addressed after this manner, in suc- cession. The eastern king’s son of the age, or his eldest son, is to be addressed by all those subject to him. as the prince succeeding to the eastern king, and may he live for a thousand years, § 'The eastern king’s second son, is to be address- ed by all those subject to him, as the dweller in the second palace of the eastern king, and may he enjoy a myriad degrees of happiness. 'The eastern king’s third son, is to be addressed * The wish that a person may live for a myriad of years has hitherto been applied only to the sove- reign : the insurgents, however, have exceeded their predecessors in addressing the heir apparent in the man- ner above described, while they reserve the wish of “ may he live for myriads of myriads of years ” to the sovereign alone. t The mention of the third son, and not the second, would imply that the latter was deceased. t It has been usual among the Chinese to call a daughter “a thousand pieces of gold;’’ the insurgents have partly imitated this, and changed “thousand” into celestial.” § The person at present entitled “ eastern king ” is Yang-sew-tsing ; it is observable that there is no regula- tion about the mode of addres.sing him, as that is sup- posed to be well-known. From a casual phrase, occur- ring in the latter part of this pamphlet, it appears that the title of the eastern king is “ the king of a, 000 years.” hy all those subject to him. as the dweller in the thitd palace of the eastern king, and may he enjoy a myriad degrees of happiness. And should there be the fourth sot., even to the hundredth or the thousandth son, they are all to be adilressed after this manner, in succession. 'J'he easterti king’s eldest daughter, is to be ad- dressed by all those sttbjcct to her, as the eldest eastern piece of gold. 'The easterti king’s second daughter, is to be ad- diesscd hy all those subject to her, as the second eastern piece of gold. 'The eastern king’s third daughter, is to be ad- dressed by all those subject to her, as the third easterit piece of gold. And siiould there be the fourth daughter, even to the hutidredth or the thousandth daughter, they are all to be addressed after this manner, in suc- cession. 'The western king’s|| son of the age, or his eldest son, is to be addressed by all those subject to him, as the prince succeeding to the western king, and may he live for a thousand years. 'The western kitig’s second son, is to be address- ed by all those subject to hitn, as the dweller in the secotid palace of the western king, and may he enjoy a myriad degrees of happiness. 'J'lie western king’s third son, is to be addressed hy all those subject to him, as the dweller in the third palace of the western king, and may he en- joy a myriad degrees of happiness. And should there he a fourth son, even to the hundredth or the thousattdth son, they are all to be addressed after this maimer, in succession. 'The western king's eldest daughter, is to bead- dressed hy all tiiose subject to her, as the eldest w estern jiiece of gold. ’J'he western kitig’s second daughter, is to he addressed hy all those subject to her, as the second western jiiece of gold. 'The western king’s tiiird daughter, is to he ad- dressed hy all those subject to her, as the thud western ))ieee of gold. And should there he a fourth daughter, even to the hundredth or the thousandth daughter, they are all to be addressed after this manner, in suc- cession. 'The southern king’s^ son of the age, or his eldest son, is to he addressed hy all those subject to him, as the ptitice succeeding to the southern king, and may he live for a thousand years. 'T' e northern king’s** son of the age, or his eldest soit, is to be addressed hy all those subject to him, as the prince succeeding to the northern king, and may he live for a thousand years. 'The assistatit king'sff son of the age, or his II The name of the western king is Seaou-chaou-kwti. H The name of the southern king is Fung-yun-san. ** The name of the northern king is '.Vei-chiiig. It 'The name of the assistant king is Shihtali-k’Uae. 51 eldest son, is to be addressed by all those subject to hiiii, as the prince succcediii!; to the assistant kin", and may be live for a tlioii.-and years. The southern king’s danghteis, ate all to be designated son^hern pieces of gold. The northern king’s daughters, are all to be designated northern pieces of gold. The assistant king’s daughters, are all to he designated assistant pieces of gold. All in the same manner as the children of the eastern and western kings. From a prime minister to a dnx all are to be ad- dressed as “ the great man ” or “his excellency;'’ but the prime minister is to be distinguished as his e.xcellency the prime minister ;’’ an arranger, as “ his excellency the arranger,’’ and so on, for the rest. From a prefect to a vexillary all are to be ad- dressed as “ the good man,” or “ his worship but a prefect is to be distinguished as “his wor- ship the prefect and a tribune, as “ his worshij) the tribune,” and so on, for the rest. From the son of a prime minister to the son of a dux, all are to be entitled as “ the sous of the just;” but although they are all thus entitled, there is this difference, that a ptinie minister’s son is to be designated as the “son of the just minis- ter;” an arranger’s son, as the “son of the just arranger;” a director’s son, as the “son of the just director;” a general’s son, as the “son'of the just general;” the son of an officer in waiting, as the “son of the just officer; the .son of an at- tendant pretor, as the “ son of the just pretor ;” a regulator’s son, as the “son of the just regula- tor;” and so on throughout this class. From the son of a prefect to the son of a vexillary, all are to be entitled, as “the sons of command- ers ;” btit although they are all thus entitled, there is this difference, that a prefect’s son is to be de- signated “ the son of the commanding prefect;” and a tribune’s son, is to be designated as “ the son of the commanding tribune;” and so on for tlie rest. From the daughter of a [uime minister to the daughter of a dux, they are all to be entitled gems; but although they are all thus entitled, there is this diflcrence, tint a prime minister’.-^ daughter, is to be designated “the gem of the prime minister;” an arr:inger's daughter, is to be designated “ the gem of the at ranger ;” and so on lor the rest. From the daughter of a prefect to the daughter of a vexillary, all are to be entitled snow ; hut although they are all thus entitled, there is this diliereuce, that a prefect’s daughter, is to be de- signated “the snow of the prefect;'’ a tribune’s daughter, is to be designated as “the snow of the tribune;” and so on for the rest. The eldest son of the sovereign, and the eldest sons of the east, west, north, and south, with the assistant kings, are addressed as “ the sons of the age,” because their parents rule over the age. 'file daughters of the sovereign, and the daugh- ters of the east. west, north, and south, with the assistant kings, are all as valuable as gold, there- fore they are called |)ieces of gold ; for gold is |)recious, beautiful in ajipcaraiice and unchanging in its quality. From the prime minister to a dux, they are all animated by a spirit of justice, therefore their sons are generally entitled “ the sons of the just ;” they are also pure and sincere men, therefore their daughters are generally entitled gems ; for gems are pure, and glossy, and may be esteemed pre- cious. From a prefect to a vexillary, they are all com- manders of troops, therefore their sons are entitled “the sons of the commanders;” they are also clean and undefiled, therefore their daughteis are entitled snow ; for snow is clean, its ctdour is white, and lovely to look upon. The female ministers of stale, the female ar- rangers, the fenuile directors, and the female generals, are all to be entitled “ chaste persons.” because chastity in a female is a most honourable quality. The wife of a geTieTal!ssnTiG;|;J is to be entitled “royal princess;” the wife of a prime minister is to be entitled “ noble lady ;” the wife of an ar- ranger is to be entitled “ noble mistress ;” the wife of a director is to be entitled “ noble beauty' ;” and the wife of a general is to be entitled “ noble female.” The wife of an imperially-appointed regulator is to he entitled “ noble dame ;” the wife of an in- spector is to be entitled “ noble nurse ;” and the wife of a dux is to be entitled “noble bride.” The wife of a prefect is to be entitled “noble acco:nplishment ;” the wife of a tribune is to be entitled “ noble elegance ;” the wife of a ce;iturion is to be entitled “ noble elder sister-in-law ;" and the wife of a vexillary is to be entitled “ noble younger sister-in-law.” From the wife of a prime minister to the wife of a dux, there is to be added the epithet chaste jierson ; and from the wife of a prefect to the wife of a vexillary, there is to be added the epithet lady. Our brother.s,§§ named Jiu-fah and Jin-tah. are to be entitled roy'al brothers, and our sisters-in- law (their wives) are to be entitled royal sisters- in law ; our senior nudes K’hing-shen, Tswan-kwei. Yuen-keac, and the rest are to be entitled royal senior uncles ; and our junior uncles K'hing-heen. and Shaou-k’han, and the rest are altogetlier to be entitled royal junior uncles. Our cousins Jin- ching au'd Jin-pin, are to be entitled royal cousins ; and our second cousins Yuen-tsing, Foo-tsing, Sze-fuh, and Wei-pin, with the rest are altogether husband, .Seaou-chaon-kwei,|||| together with our queen’s father and mother, uncles and brethren, to be entitled royal second cousins. Our sister’s are to be generally designated royal relatives ; W'hen more particularly distinguished, the father of our queen is to be designated the royal father- in-law, and the mother of our queen is to de- signated the royal mother-in-law ; the senior and junior uncles of our queen are to be designated the royal senior and junior uncles-in-law ; while the tt Namely the eastern and western kings, Yang-sew- tsing, and Seaou-cliaoii-kwei. §§ Here the insurgent chief Ilung-sew-tseuen enu- merates his immediate relatives, and itoints out how they are to be called : from the circumstance of his not men- tioning his father and mother, it is to be presumed that they are dead. III! Seaou-chaou-kwei is the western king, who it ap- pears married the sister of Hung-sew-tscueu. 52 ilJer and voiuijif'.' brothers of our queen are to be clesij'uated liie royal brothers- in- law. Our falher-iu- law is to be tlesii>nated by all the subjects of the eui|)ire, the royal father-iu-law ; and our iiiother-iu-law is to be designated by all the subjects of the empire, the royal mother-iii-law. When one roval father-iu-law wishes to address tinother royal father-iu-law, they should ad- dress each other according to their precedence of birth, and call each other royally related elder brother, or royally related younger brother, as the ease may be. The fathei's-iu-law of the various kings must be generally designated by all the subjects of the empire ;is the noble father-in-lavv of such and smdi a king; so also their inotheis-iii-law must be generally designated by all the subjects of the em- pire as the noble mother-in-law of such and such a king. When one noble fatber-in-law wishes to address .another noble father-iu-law, they must address each other according to the precedence of rank ; for instance, if the noble father-iu-law of the king of 7.001) years***‘ waits uiion the noble father-iu- law of the king of 9,000 years, he addresses him as the elder brother nobly related to the eastern king; so also if the noble father-in-law of the king of 7,000 years, meets with the noble father- in-law of the king of 0,000 years, or the king of d.OOi) years, he addressed them severally as the younger brother nobly related to the northern king, or the younger brother nobly related to the as- j sistant king ; thus they are to designate each other las elder and younger brethren. I When the royal father-in-law in company with I the noble father-in-law of the king of 9,000 years, ■{the eastern king), or of 7,000 years (the southern I king), or of 6,000 years (the northern king), or of 1 5,000 years (the assistant king), meet with the noble father-in-law of the king of 8,000 years (the wes- tern king), and they wish to speak to one another, they must address each other according to the pre- cedence of l)irth, and designate on.' another as the elder brother or the younger brother related to us, as the case may be. When a noble father-in-law waits u[]on a royal father-in-law he must designate him as the royal father-in-law, such a one. When one of the royal fathers- in-law meets with a noble father-in-law, he must address him ac- cording to his rank ; for instance, if he meets with the noble father-iu-law of the king af 9,000 years (the eastern king) he must address him as his noble younger brother related to the eastern king: or if he meets with the noble father-iu-law of the king of 7,000 years (or the southern king) he must ^1f From tlie mention of various royal fathers-in-law, it may be inferred that the insurgent chief has a number of wives, «»» “ The king of 7,000 years” means tlie king re- garding whom the wisli is expressed that lie may live 7.000 years. In addressing the chief llung-sew-tseuen, tlie wish is sent forth that he may live ten tliousand times ten tliousand yfflrs ; in addressing the lieir-apparent, the wish is expressed that he may live 10,000 years : in addressing the eastern king, it is wislied tliat he may live 9.000 years; the western king 8,000, the southern 7,000, the northern 6,000, and tlie assistant king 5,000 years; from tlie above mode of address the dignity of the dif- ferent chiefs is ascertained. address him as his noble j'ounger brother related to the southern king. Thus the royal father-iu- law will be considered the elder, and the noble fathers-iu-law younger brethren. When one royal mother-in-law wi.-tlies to .address another royal mother-in-law, site mn.st con- sider the age of the several jiarties, and call her her rovally related eldei sister-iii-law, or her royal- ly related younger sister-iu-law as the case may be. When one noble motber-iu-law wishes to address another noble motber-in-law, she must consider the rank of the different parties : for instance, if the noble mother-in-law of the king of 7.000 years (the southern king) waits upon the noble mother-in- law of the king of 9,000 years (the eastern king) she must address her as the nobly related elder sister-in-law belonging to the eastern king; and if the noble mother-in-law of the king of 7,000 years (the southern king) meets with the noble mother-in-law of the king of 6.000 years (the northern king), or of 5.000 years (the assistant king), then she must address them severally as her nobly related younger sister-in-law belonging to the northern king, or her nobly related younger sister-in-law belonging to the assistant king ; in this way they must designate each other as elder and younger sisters- in-law. When the royal mother-in-law, in company with the noble mother-in-law of the king of 9, 00() years (the eastern king) or of 7,000 years (the southern king) or of 6,000 years (the northern king) or of 5,000 years (the assistant king), meets with the noble mother-in-law of the king of 8,000 years (the w'estern king) and they wish to speak to one another, they must address each other according to the precedence of birth, and designate one another as the elder sister-in-law or the younger sister-in-law related to us, as the case may be. When the noble mothers-in-law wait upon one of the royal mothers-in-law, they must designate her as the royal mother-in-law such a one. When one of the royal mothers-in-law meets with a noble mother-in-law, she must address her according to her rank : for instance, if she meets with the noble mother-in-law of the king of 9,000 years (the eastern king), then she must address her as her noble sister-in-law, related to the eastern king; and if she meets with the noble mother-in- law of the king of 7,000 years (the southern king), then she must address her as her noble sister-in- law, related to the southern king ; and if she meets with the noble mother-in-law of the king of 6,000 years(tbe northern king), she must address her as her noble sister-in-law related to the northern king; and if she meets with the noble mother-in-law of the king of 5,000 years (the assistant king), she must address her as her noble sister-iu-law, re- lated to the assistant king. In this way the royal mother-in-law will be the elder sister-in-law, and the noble mother-in-law will be the younger sister-in-law. Let every one tremblingly obey. Respect this. t+t From this is may also be inferred, that the chief of the insurrection allows himself in a plurality of wives, otherwise he could not have two mothers-in-law. If these merely referred to the mothers-in-law of two wives, one deceased and the other living, the one would be the dowager royal mother-in-law and the other the real royal mother-in-law. 53 Thu Book of Gf.nesis. a,. I— XXVIII. Among the books published by the insurgent chiefs, and hiought by the Hermes IVoin Ni.nking, is the first part of the book of Genesis, aecording to the traiislatiou made by Gutzlaff, and publish- ed by him in Hongkong. 'J'heie is another edi- tion of Gutzlaft’s Genesis printed in Niugpo, but in all those places where the N ingpo edition de|)a) ts from the one published in Hongkong, the insur- gents’ copy adheres to the latter and not the for- mer. It is difficult to assign a reason why they have stopped at the end of the 2Sth cha))ter: per- haps the book when issued in Hongkong was di- vided into two parts, and the first part only has fallen into the hands of the insui'genls; or per haps they are intejtding to print the whole, and this is the first part that was ready when the Hern.es vi- sited Narrkiirg.J;|;J There is otre circunrstarrce conrrected with its publication worthy of rcittark, namely this, that the title page is emblazrtrted by the inrperial arms: consistirtg of two birds of para- dise payittg court to the sun. and srrpported by two praneitrg dragons risiitg out of the water on either side; over the whole are the words “a trew edition, luiblished itt the Kwei-haoit, on the 3td year of the celestial dynasty of T’ltae-pirrg.” If this first half of Gerresis be ortly lire cortrmence- ment of a series, which the insurgerrt chiefs intend to contirrue, as soon as they have opporturrity, artd as soott as the various documeirts cotrrprisrrtg the “Holy Book” come irrto their hatrds, we rttay then expect to see, irt the course of time, shoirld the insurgents prove successfrrl, the whole of the Jewish artd Chrislrarr Scriptures, publrshed by authority, and circulated throtrghinrt the em|)ire. This will do rrrore towards the difl'usiotr of Divirre knowledge than any thing which has bcetr hitherto attempted, and may be the rnearrs, in the hatrds of God, of correctrirg ntatty of the erroneoits arrd superstitious rtotrons which, irt their partially in- structed state, the insurgerrt chiefs hrrve propa- gated. The leaves of the tree of life will thrts con- tribute to the healitrg of the natiorrs: arrd what titan has done imperfectly will be more perfectly accomplished by God’s own truth. We rejoice to know that while the Hermes was at Nanking, two co|)ies of the Delegates’ version ofihe New 'J'es- tarnent were jrlaced in the hands of otre of their chiefs, and received with respect arrd gr, titude. If the leader of the itrsurrection orders a large edition of this to be prirrted arrd circulate I. Ire may be tire means of greater good, tharr he him- self imagines, or wc cotrld have dared to hope lot. It is to be regretted that the New Tesran.ent did not fall earlier irrto the harrds of the rrrsrrr- gents, as the confining of their atteirtiorr to the earlier porliorrs of the Book of Inspiration has, through the perversity of their own nrirrds. led them to conceive of the Deity and of the service due to him difleretrtly from what they would have imagined had they perused the Bible as a whole. For want of (rroper irrstrirctors at haird, they have been led to utidetsland some portions of the Mo- saic writings in too literal a sense, and when tfl TliU may be inferred from the circumstance of their calling their first part of Genesis, volume the first. they read of ■' God's walking in the garden in lire cool of the day.” ar.il ot his “ conrirrg dowrr to see I the city and the town which tire clrililren of inert I' builded,” or of his saying “ 1 will go down nov; I, and see whether they have done altogether ac- cording to the cry of it, which is come uiilo me; and if not I will know :”. — they may have been j easily led into the conception of tire Heavenly j Father’s descent upon earth, as detailed in one of ' the pam|)hlets, to enquire into the circumstance of a treacher ous )rlan that was laid to circumvent and ruin their cause. Of course we arc not to be : supposed as giving any sanction to the deceptitn j[ that might have been practiced on the multitude n by designing leaders; but as accounting for the | way in which the idea of the descent of the Deity jj became familiar to their minds. So also when 'j they met in Exodus with the ))assage, ” I am i come down to deliver then; out ofihe hand of the Egyptians,” they might have conceived tiiiit some interposiiion of the same kind took |ilace in tlieir , favour, when they were so signally successful over their o|)pouenrs. | In the Book of Religious Precepts of the T’hae- | ping dynasty we have frequent reference to “ the i presentation of animals, wine, tea. and rice, which is in that book directed to be offered Uj) to the , great God;” audit is not imjrrobablc that they i may have been led to the inculcation of thesi- of- ferings, from the perusal of Gi'ir. f: d. where it is said that Gain brought of the fruit of the ground ' an offering to the Lord, and Abel brought of the firstlings of his flock, and of the fathers of.” Tire practice also of Noah Gen. 8 : 20, and of Meldiisedcc, Gen. 14; 18, with tlurt ot Abrahati*. | Isaac and Jacob, might have led them to con- ■ eeive that offerings would be accefitable to God; while they had not present to their minds the state- j inent of the Apostle, that Jesus had by one ofier- I ii;g [rerfected for ever them that were sanctified. V.’e find in one of tlieir pamphlets, called ‘ the proelamations puhlished by imperial apiminl- j nitnl ” lire very jrhrase used by Gutzlalf as tire ! , general title of the Old Testament, viz. “ mm ’^'6 sacred Scriptures of the Old Testament ;” and the phrase ±±M±«-' “ the supi emo I.ord, thegreat God,” so often used in I ^ the hooks of the insurgents, is evidently taken ' j troui Gulzlaff s translation in Geii. 2: 4, and ^ iiuitierous other places. He has used it as an equivalent for “life Lord God” where the supreme l Lord stands for the first, and the great God for , the second part of the phrase. Tire practice of Gnlzlalf to employ the term Shaiig-te for God hy way of eminence has been followed r throughout in the insurgent books; while his practice nf using Shin for god.s, when the ' Almighty w as not designated, as in Gen. 3: 5, has j been imitated in the iramphlets- brought from Nanking. So that they may be said to have made GiitzlafT's translation of Genesis their text ( book. 54 W. II. M. HISTORY OF THE KWANG-SE REBELLION. Gathered from the Peking Gazette. OFFICIAL PKOCLAMATIONS, AND OTHER PUBLIC DOCUMENTS. In tile 29th year of Taou-kwang, in tiie 7th month, (August, 181!)) certain local banditti be- longing to tile district of ung-fuh, in tbe province of Kwang-se, joining in confederacy witli several robbers Iroin other parts, plundered a number of villages, and seized a quantity of boats; when tile governor of Kw'ang-se, Cliing-tsoo-chin, reported to the emperor, tliat Cliaug-pang- wan, the magistrate of A'ung-fuh liad been remiss, in neglecting to apprehend the tliieves, rvhereupon tiie emperor commanded that lie be deprived of his office. In the 1 0th month of the same year (November) the local banditti of Tseen-lung and T’hoo-sze, in the district of Shang-sze, in the province of Kwang-se, created a disturbance; when the intendant of circuit on the left bank of the river, named Chang-he-yu, with the general Sbiug-yun, headed a body of troops and put them to flight ; the robbers in consequence separated into two bands, and fled into the district of j | Ling- san. At the same time some banditti attacked the district of Sin-ning, in the province of Hoo-nan, and took the city ; when the prefect of Paou-k’hing-f'oo, at the head of a number of soldiers, killed 300 of the insurgents, and drove the test into their fastnesses. After this the insurgents of Hoo-nan, in two divisions, disturbed the province of Kwang-se, killing three offieers, of the rank of major and captain: when the governor of Kwang-se, Ching- tsoo-chin, together with the general Min-ching-fung captured two hundred of them. In February, 1850, the insurgents having taken several towns and villages in Kwang-se, the go- vernor reported the magistrate of Yung- gnan, and Kwei-heen, as remiss in their duty, when they were deprived of their official buttons. The insurgents also disturbed the district of Seang, when tlie governor reported the magistrate of that place as guilty of a neglect of duty, in not exerting himself to apprehend them, and procured his discharge. In jMay, 1850, a rebel chief at Sin-ning, in Hoo-nan, assumed tbe title of “the prince who tranquillizes the river region;” when heproceeded to kill the officers, rob the granaries, and threw into confusion about a dozen districts in the pro- vinces of Hoo-nan and Kwang-se. Already in the beginning of the year Y^u-t’hae, having been appointed viceroy of Hoo-kwang, with a view to put down these commotions, marched his troops in four divisions to accomplish that object. The eastern division was under the command of the intendant of ^'|'| Hang-chow and Yung-chow ; the western, under the general com- manding the troops in the province of Kwei-chow ; the southern, under the command of the judge of Kwang-se; and the northern, under the command- ant of a fortress in the province of Hoo-iiih. These all combined to drive the rebels into a corner, where they destroyed nearly the whole of them, and captured their chief, who was sent up to the capital. After this, the region was pacified ; and the viceroy of Hoo-kwang, the governor of Kwang-se, with the governor of Kwei-chow, the generals Heang-yung, miEm Min-ching-fung, and Tsiu-chung-ying, were all promoted, and rewarded with especial marks of imperial favour. The insurgents in Kwang-se, however, still con- tinued to disturb the district of ^ Ho, in the eastern part of that province, whereupon the ma- gistrate of that city hanged himself, and the major in command was deprived of his office. In August, 1850, 1^ ^ Heang-yung,* the general-in-command at Hoo-nan, was appointed to Kwang-se, to which place he hastened with a view to exterminate the rebels, having under him 800 men of his own division, 400 trained bands from Hoo-nan, 400 men from Shen-se, 200 regulars from Hoo-nan, and 200 spearmen from the same province, amounting to 2,000 in all. The governor of Kwang-se, Ching-tsoo-chin, having allowed the disturbances in that province to gain ground, and city after city to fall into the * The famous Cliinese general, who attained such honour and dignity after the capture of Nan-king, hut who spent three montlis before that city, without doing any thing to the purpose. 55 liaiuls of tlic insurgents, while he nltenipted to gloss over the matter; and the general-in-coni- niand. !Min-ching-fung, having allowed the rebels to form themselves into hands, while he was afraid to advance against them; the emperor ordered Sen-kwang-tsin, the viceroy of Can- ton, to enquire into their conduct, and report. In Novemher, 1850, Lin-tsih-senf w ho a short time ])revions had filled the po.st of vice- roy ofymi-iian and Kwei-chow provinces, and was at that time residing in his native place on the score of ill-health, having received the emperor’s com- jiiands appointing him imperial commissioner, for 1^he ])urpo.se of exterminating the Kwang-se rebels, ;,et out from Fo-kieii, and after eighteen days’ journey arrived at the district of Poo- ning, in the province of Canton, where he died. In the beginning of December, of the same year, an imperial decree was received commanding Le-sing-yuen, the viceroy of the two Keang pro- vinces. who had retired on sick leave, to take the seals of the imperial commissioner, and to proceed immediately to the seat of the insurrection, in order to put it down. .\t the same time the lieutenant-governor m Chow-t’seeu-tseo, the treasurer Laoii-tsung-kwang, and the generals ^ Heang-yung and Chang-peih- luh, proceeded together to the imperial camp in Kwang-se. Sen-kwang-tsin having reported that the ge- neral of the division on the left hank of the river named Shing-keun, was cowardly and in- ca|)Able, avoiding the rebels on the plea of sick- ness, an imperial decree was received, depriving the said general of his office; while he, together with the general Min-ching-fung, were handed over to Le-sing-ynen, to be severely examined. .\bont 3,000 ol' the Canton insurgents having disturbed the district of in the centre of Canton province, not above )00 miles north of the city of Canton, the viceroy Seu, and the lieutenant-governor Yeh, led on the military and civil officers to the attack, and put to death about 700 of them, taking prisoners 200 more. The rest were scattered abroad, and the district was restored to tramiuillity. The Kw'ang-se rebels also disturbed the dis- tricts of Woo-yuen, Pin-chow, and K’hing-yuen, all situated near the centre of Kwang-se: when the general Heang- \ ung, immediately after his ai rival at the seat of war, led his troops on to the slaughter — of about 1 .000 of them ; having thus displayed his courage and lldeiity, as well as a diligent attention to his duties, he was especially applauded by the cm- j)cror. ■' Tile old commissioner Lin, so well known as the ilesfroyer of the opium. The general Chang-peih-luh having died of sickness, it was left to Le-sing-yuen to appoint some officer to take charge of the troojis under his command, amounting to 2,000 men. The rebel chibf, named Chin-a-kwei, disturbed the borders of Kwei-ping, and — #-*-4 ^ M’oo-seuen, both in the centre of Kwang- se ; he proceeded also to plunder Kung- chow, further to the west, from whence he took the mone\’ in the public treasury, and the ma- gistrate’s seal of office. The magistrate of that district, named ang-shuh-yuen, died in defence of his post. 'I'he rebels then formed some rafts of bamboos, wherewith, they crossed the Lih-ma river, and attacked the jirefcctural city of 'I'sin-chow. 'J'he generals-in- command reported the iirefcci of the latter citv. together with the magistrate of Y'oo-seuen, as guilty of great negligence in not resisting the rebels, when they were both deprived of ofiiee. The rebel cbief, Chin-a-kwei. was subsccjuently taken by the inqierial troops, and put to death on the field, as a warning to all. In the end of I8o0, the rebels leaving tbe |ire- fecture of King-yuen, made their escape into Soh-tan, w here they committed some dc- jiredations at a place called AIJI Pahiwang; they even attacked the imperial camii, and wound- ed some of the troops. 'J'he general IIe;ing-yung, however, led foiward his troojis to the attack, when the rebels retreated to a nuid fort called Peen ; where the imjicrialists pursued and put to death several hundreds of them, taking also Chin- a-kwei’s father, named Chin-shing, who was beheaded as a warning to others. A rebel chief, named Scay-ehang- yaou, alias Sze, having assembled about 4()()t) followers, overran the district of ^'j'j Hwang- chow, on the south-east side of Kwang-se; when the general Heang-yung, braving the arrows of the enemy, sustained a conflict with them for up- wards of a month, during which time, he obtained four great victories, and killed more than half ot the foe, for which he was highly applatided by the emperor. Kwei- The rebels also disturbed and 4:11] Kin-teen, not far from the centre of Kwang-se, when a general from Kwei-chow, named Yuen-heih, and a colonel named K-kih-hwan-poo, died on the field of battle; at the same time a lieutenant and five sub-lieutenants, with eight scijeants were also killed. The assistant magistrate Chang- < 50 yuii^, h:iv;i)g liad Ids office broken into, abused the lelrels. when he was killed by lliein. He was esjieeially coin])assionated by the eni|)eror. 1 le eo'onel Le-toen-yiien, the lieut.-colonel Snny-lienli, and the major Taou-yuh-tih, on ac- eunnt ot their not liaving exerted themselves in opposing the rebels, so as to give them an ojjpor- timily of taking tlie town ot' Sze-wang, and rush- ing into the office of the assistant magistrate, when tile assistant magistrate abusing them was killed by the rebels, — the said colonel, fv'e., vvere dejirived ot their office. The brigadier Le-ying, having retreated before the enemy, and again lost an ad- vantage in lus maneuvres, was also deprived of his rank, and ordered to wear the eaiigue for a couple of months.^ Ill the beginning of 18;31, (the first year of the emperor lleen-fnng), the viceroy Le-sing-yuen reported that he had undertaken the suppression of the n hellion in Canton and Kwang-se; for which purpose he had established in Canton an office for the reception of contributions; a similar otiiee had also been established in Kwang-se. An imperial edict had previously been received, order- ing the troops in the provinces of Hoo-uan, Yiing- nan, and Kwei-ehow, to combine for exterminat- ing the rebels. Two commissaries were also apjiomted, one in the easterti and the other in the western part of the province, for the purpose of supjilymg the troops with provisions. The sum ot oOh.OltO taels ot silver, which had already been g'lanted for the war, having been expended, a re- (jiiest was iiresented for an additional grant of .'lOO.OOO taels: this sum not having yet been re- ceived, an imperial decree was solicited, nro-ino’ its immediate iiayment. The troops assembled from the provinces of Iloo-nan, Canton, & Kwei-chow, mnstering C,000 men, were each of them 'furnished daily with 7-ltJOths of a tael of silver, (about five jieiicel, and 83-lOOtlis of a jiiiit of rice (containing about cubic inches); besides these, volunteers were invited to join the army, without fixing a limited number, to each of whom ten taels of silver were promised as bounty money, and a daily jiay of 12-lU()ths of a tael of silver (about eight-pence half-penny), with the saiiie quantity of rice as the regulars. In March 1851, the major commanding at Lung-chow, named Tan-ynng-tih, hear- ing of the approach of the rebeks, delivered his seal of office and military accoutrements into the charge of a sub-lieutenant, whilst he himself went out ot the city to flee ; in consequence of which the magistrate of the city was killed, and the treasury robbed : the emperor, hearing of it, ordered the major to be degraded and punished. The price of rice in Kwang-se having risen, an order was issued to the office for the reception of contributions, to dispose of a quantity of rice at one tael and two mace per pecul. The Kwang-se rebels having disturbed a place called Kill-teen, § and taken possession of a hill named mm New-pae-ling, the imperial commissioner, together with the lieute- nant-governor and the general-in-command of the army, led forward the troops to a fierce attack, and succeded in burning the rebel camp, and cautur- ing upwards of 2,000 of tbe enemy. ihe rebel chief Seay-chang-yaou, alias Sze, having on a previous occasion been routed by the general's troops, fled with his followers into a fastness in the district of Lo-ting, in the eastern part of Canton provinces, where a military leader named ^ ^ ^ Hwang-yen-tsae, courageously attacked them, and lost his life in the attempt: the emperor therefore ordered that ])OStlujmous lioiiours should be conferred upon him. But the colonel Na-fang-chun and several others witli him were deprived of rank for their neglect of duty. In a \illage to the east ol oo-seuen, a laige body of rebels had an engagement with the imjieiial troops, in which they were completely defeated, and having been reduced to tbe last ex- ternr.ty, fled in all directions. On this occasion the major Ching-kwei-sze rushed forward in the flghr, and with liis own liaiid cut off the liead of a lebel chief, for which he \\as rewarded with a peacock’s feather. + From the loss sustained by the imperialists on this occasion, and the anger displayed hy the emperor in degrading several liigh ohicers. it is to be inferred that the imperial forces must have sustained a severe defeat. On referring to the Book of Proclamations, issued hy the insurgents, we find about this period an order issued to the rebel army, indicative of a previous organization and of >’.:ccesses airead> obtained. About this time the magistrate of Hwang-chow, in the south part of Kwang-se. cap- tured about 300 of the rebels: and the prefect of uh-lin, together with tbe magistrate of 1^ ^ Poh-pih beheaded 500 more, for wliicb they were rew arded. Tbe Kwang-se rebels attacked the prefectural city of T’liae-ping, when the colonel Seay-cliiug- gnan and several inferior officers were killed, to whom the emperor decreed posthumous honours. The viceroy Le-sing-yuen reported that being greatly in want of funds, and hearing that 130,000 taels of silver were then being transported through Kwang-se, be begged leave to detain the monev for the use of the army. In April, 1851, tbe viceroy Le-sing-yuen, be- coming dangerously ill in the camp, delivered bis •seal of office to Cliow-fheen-tseoh. In his report to the emperor be said, “ I, your majesty s servant, have had charge of the arm\’ for several months, without being able to exterminate the rebels, and now being suddenly brought into a sickly region, I have been attacked with a dcadlv disease. My not being able to quell the rebellion, shows my want of fidelity, ily not being able to support my aged mother, show’s my want of filial § This place is mentioned in tlie Book of Proclama- tions, issued hy tlie rebels, .as a post occupied bv them in tbe beginning of is jl. ])iety ; after that I your servant am dead, I have ordered my son Kae to hnry me in common clothes, as an indication of my fault.” On the 12th day of the 4th month, (the end of April), at 2 p.m. Le-sing-yuen died in the camp, when Chow-t’heen-tseoh rejioited that he himself was attacked with a severe bleeding at the nose. The district magistrate of Ho, in the east- ern part of Kwang-se province, finding the rebels ])ressing upon him, his soldiers few, and his pro- visions exhausted, hanged himself for grief. The Canton rebels, having first disturbed the district of Kwang-ning, in the western ))art of Canton province, spread themselves into the district of Ho, in Kwang-se, when the colonel Tse-tsing-ho attacked them ; hut having to pass through some dangerous mountain defiles, he was surrounded by the enemy, and his troops being slow in coming to the rescue, he was killed on the s])Ot : a lieutenant-colonel, major and captain were also killed. One of the rebel chiefs in Kwang-se, named ®lll Chin-sail, having collected a band of several hundred robbers, attacked pHi} .Se-lin, in the western part of Kwang-se, where they broke open the gaols, plundered the treasury, and took a great quantity of powder and military weapons. The two districts of Tsing-yuen, and Ying-tih, in the north-western part of Canton province, having been di.stiubed by the rebels, the lieutenant-governor, Yeh-ming-shin, headed some troops, and routed the foe ; having captured several rebel chiefs with their followers, and restored the region to tranquillity, he was rewarded for his services. In the month of May, 1851, an imperial decree was received, commanding Woo- lan-t’hae, to proceed at the head of 1,000 Canton soldiers to the province of Kwang-se, where he was to join Heang-yung, Pa-tsing-tih and Tah- hung-a, in exterminating the rebels; all being under the orders of Sae-shang-a, The Kwang-se rebels having attacked the dis- trict of Seang, in the centre of the province, and the magistrate of that city having borrowed a pretext to desert his post, was dismissed from ortice. The rebels in seven hands attacked the district of Koo-chow, and Chin-yuen, in the east, with M'ei-ning, in the west of Kwei-chow province: but having been assailed by the imperial troops, they were defeated and dispersed. One of the rebel chiefs of Kwang-se, named Pwan-ta, of the great conquering hall, having possessed himself of a place called Nan-t'hae, in the district of 0 El Sze-gi lan, niidille of the jirovince, the inaj^istraie of Pih-sih, in the western part of the pro- vince, with the colonel of Woo- ting, in Yun-nan province, attacked the banditti, and having caiitured the chief, disjiersed and destroy- ed the rest. In the month of June, 1851, Chang-king-sew, the prefect of Tsin-chow, in the south- eastern part of Kwang-se, marched otit at the head of some regular troops and volunteers, to a |dace called She-tun, where he gave battle to the rebels, and slaughtered about a thousand of them. While the Kwang-se rebels were defending a pass called Ching-ping, a hundred fathoms wide, in the district of Seang, the troops from tlie newly- formed camp surrounded them ; on which occasion 200 of them were killed by falling over a precipice. About this time it appears, that a body of troops amounting to 1,000 men, under the lieutenant- colonel Lew-chang-tsing, and 2,000 under the command of the colonel Ma-lung, were marched from the province of Sze-ehuen, to the camp in Kwang-se. An additional coips of 1,000 men w'ere also brought from the province of Kwei- chow. A gentleman of Canton called Chang-he-yuen, mustered 1,200 volunteers; and a military gra- duate named Wei-yun-shing assembled 500 more, which about this timejoined the camp in Kwang-se. Lady Chin, the mother of the late viceroy Le- sing-yuen, having by the death of her son been deprived of those attentions which otherwise might have been paid her, the emperor graciously bes- towed on her the sum of 500 taels and ten ounces of ginseng. Sae-shang-a reported concerning the sums al- lotted for military purposes, that they htid receiv- ed, according to a former order, 1,000,000 taels from the imperial treasury, 1,000,000 taels from the hoard of revenue, and 600,000 taels from the salt gabelle and custom receijits of Kcang-soo province, which were, sufficient for present use ; but fearing lest some deficiency might arise, he requested leave to approjiriate 1,000,000 taels from the custom duties at Canton, to meet such contingency. In July 1851, the intendant of circuit Lin-sze- foo, who had previously beeu degraded from office, reported that he had taken and killed two rebel S Tsan-a-char.g and chiefs, named Wan-ta-ho, who had formerly dis- turbed the district of Ho, in the east of Kwang-se. Another rebel chief, named Yen- p’hin-yaou, who had infested a place called K’he- leu, was defeated by the imperial troops. About this time a decree was received from the emperor, declaring that as Lin-tsih- seu had sacrificed his life in going to the seat of war whilst sufl’ering from illness, and thus died in the service of his sovereign, he should have the 58 r Iiostliliinous tilic coiifcnc'd oil iiiiii Wau-cliiin;j:. tlic lilcraiy aiui I'aithl'iil man; also tliat lie should be sacriliccd to among distinguish- ed officers. The rebels having disturbed the district of Pill-lew, ill the south-eastern part oli Kwaiig-se province, the magistrate of that dis- trict captured about a hundred of them, and kill- ed four or five hundred ; when the rest dispersed. In August 1851, Tah-hung-a, a Tartar general, having been attacked by his old complaint, requested leave to retire for the pur- pose of seeking a remedy, when the emjieror al- lowed him to return to the capital, with the re- tention of rank and pay. The Kwang-se rebels having infested a place called fii: Sin-heu,|| the imperial army sur- rounded and attacked them, when upwards of ten officers beneath the rank of the third order of life- guards-men fell on the field of battle. On the first day of the eighth moon (27th of August, 1851), the ])rincipal rebel chief im Hung-sew-tseuen,^ and his followers sudden- ly entered the city of A’ung-gnan, in the eastern part of Kwang-se, when they plunder- ed the treasury, killed the officers, broke open the prisons, and possessed themselves of the grana- ries. The district magistrate 00- keaiig, and the lieutenant-colonel A-urh-tsing-a, together with various subor- dinate officers, with their families were put to death, to the number of several score ; while the rebels seized upon the city as their place of de- fence. Sae-shang-a, Heang-yung, Woo-lan-tTiae, and the rest of the generals, were all considered faulty. Woo-lan-t’hae, having been engaged on various occasions with the rebels, and slain great num- bers of them, thereby displaying great skill and bravery, very much to be admired, the emperor bestowed upon him the privilege of wearing a yel- low jacket, with title of Too-tung- han, Tartar general. In September, 1851, the Kwang-se rebel, named Ling-shih-pah, made an inroad into Canton province, at a place called Lo- king, where he made his den ; but the viceroy marching thither rooted him out. In October, 1851, a Kwang-se rebel chief, named ^ li On referring to one of tlie insurgents' pamphlets, i. called “ the commands of the heavenly Father on his descent into the world," we find that the imperialist l> camp was at Sin-heu, in the end of the year 1851. * 11 This is the first place in the gazette where mention is made of Hung-sew-tseuen. ^ Mih-urh, and a woman n. aied j\ Kew-urh, collected together about 3,000 followers, and disturbed the districts of.llvfg Hwang and Kwei, in the southern part of tlie province. when the provincial treasurer, named Laou-tsung- kwang, at tlie head of tlie district magistrates a- roiuid, and a niiiiiher of volunteers, .surrounded the chiefs above-named, and slew them ; after which their followers dispersed. Two rebel chiefs, named Leang-ta and jZy Soo-sze, with their followers, having been driven out of Nan-t’hae, in Sze-gnan district previously mentioned, proceeded to infest two places called Na-chin, and Ta-tang; when the above-named treasurer decoy- ed them out of their holes, and laid an ambush for them by the way, by wliich means he surrounded and captured about 500 of them. The Kwang-se rebel chief Ilung-sew-tseucii, having long possessed himself of the city ofymig- gnan, witli ^ Yuiig-tow, and Moh-tsun, as liis outposts before and beliiiid, — Woo-laii-t’hae, at the head of his officers, pro- ceeded to attack Yung-tow, where he killed seven or eight hundreil rebels, and burnt their tents and military weapons. Having thus destroyed tlieir advanced post, the spirits of the rebels were very much damped.** In November, 1851, the generals Heang-yung and Pa-tsing-tih, having delayed military opera- tions under pretence of sickness, were both de- prived of rank, hut retained in the camp, to give them an opportunity for redeeming their cliaracter. The rebel chief Chin -sail, on the north side of the river disturbed the prefecture of ;| 5 ^ Kwei-lin;and ^J/\ Lew-pah, on the south side of the river, disturbed the district of Poh-pih, wlien the prefect Yew-chang- ling led on the military, and capturing 1,000 and dispersing 2,000 of the rebels, reduced them to great extremities. The Canton rebel chief m+A Leang- shih-pah, and Ho-ining-k’lio, having collected together several thousand followers, ra- vaged the district of Sin-e, in the west of Canton province ; the imperial troops succeed- ed in killing Leang-shih-pah, with 700 of liis followers; while Ho-ming-k’ho escaped into Kwang-se. ** From the Book of Proclamations published hy the insurgents, it appears that they were about the autumn of 1851, at the village of Mob, which is probably identical with the Moh-tsun above mentioned ; and towards the close of 1851, several proclamations are dated at Yung- ngan. 59 Tile I'eliel cliiel' Liii^-sliili-pali, tluiu”:li siiiii to have been routed by llie Canton military was I'oninl lo lie still secreted at Lo-king, from wiiicli |jlace lie could not be dislodged. 'J'be Tartar gcntutil Sac-sbang-.a, and tbe vice- roy Sen-kwang-tsin sent np a joint report, stating, that they bad nnited tbe forces of the two |>ro- vinces, and cajitiired the rebel chief llo-ming- k'bo, whose followers amounting to several thou- sands had been dispersed. 'J'he Canton rebel chief Ling-shih-pah, liaving eftected a junction with LH Chin-urh, and . — Woo-san, they formed together three bands, and kept possession of Lo-king, maintain- ing their post w ith great vigour. Tbe imperial- ists, however, discovering that a little misunder- standing existed between Woo-san aii.l tbe rebel chief, induced the former to come out to an engage- ment, when they laid an ambuscade, an;l cut olf about 1,000 of his men. The Kwang-se rebel chief Hung-sew-tscuen, b'lving long held possession of Ynng-gnan, tbe imperial troops attacked bis position both from the north and tbe south, but w'itbout success : on bearing of which the emperor issued a decree, I'Ouimauding tlie imperial commissioner to be more severe in ids orders, and should any persons lie remiss in obeying, the emiieror conferred on llie commissioner a particular sword, witli wliicli lie miglit instantly lieliead tlie offenders. Tlie Tartar general Sae-sliang-a, and tlie vice- roy Seii-kwang-tsin, sent up a joint report, stating tliat tile reinnant of tlie band belonging to tlie rebel cliief Yen-p’liiii-yaou, liavingbeen for a long time entreiiclied at Ling-saii, '^j|j Sin-p’hoo, and SIS fj Na-timg, Sze-gnan, in tlie middle of Kwang-se, and eii- trenclied himself at a±iii Pi li- 1' lioo-saii, tlie treasurer Laou-tsiiiig-kvvaiig, witli tlie general Kuli-wan-tsan led on a body of troops, and diovc iiim fioiii ids position. ^ In .lanuarv, 185’i, Sae-sliaiig-a reported tliat tlie above-named treasurer, liad driven out llie reliel cldef — ■ Yen-saii, from ids position at Nan-l'iiae, wliicli place was restored to die comldned forces of tlie two provinces were sent against tliem, wlien tlie treasurer of tlie province, Laou-tsuiig-kwaiig, laid a plan for at- tacking Na-timg first, and in s)dte of the rain, placed an amlnisli for tliat place, whieli be entire- ly consumed. Ill Jfecember, 18.31. the Tartar general Sae- sbang-a re])orted, that be bad led ids troojis close up to the city of Yuiig-gnan, where be oblained several victories, and pitched bis camp within a mile of the city walls. 'J'lie Tartar general Pa-tsing-tih died of sick- ness ill the camp, when the emperor, iiotwitlislaud- iiig lie had been previously dejiriveil of rank, com- liassionateiy ordered his coffin to be escorted to the capital. The lientftaiit-govtrnor of (lantoii named Ye-ndng-eldn, reported that lie bad driven the rebels out of Ying-tib a tranquillity : on account of these successes the treasurer was allowed to wear a button of the Itigliest rank. In tbe latter jiart of February of the same year, a species of fresh water pirates, under the designa- tion of ylfeMll-liff P’bo-san-ting, attacked the jirefeetural city of Woo-ebow, ill tl.e soutli-eastern paitof Kwang-se, by water; for al- lowing wliicli, the prefect T’hang-tscim-lieeb, and the lienlenant-colonel E- sldb-cliab-mnh-soo, were both deprived of their rank, but retained in olliee. 'I'lie viceroy of Canton, Seii-kwang-tsin report- ed, that the reipiirenients of the eommissariat weie tnueli larger than eoiild be met by tbe usual means of supply, on wldeli account he requested tbat;)l)l),()()(l laelsfiom the cnstoins’ receipts might be applied to that pui'pose. About this time,f f Sae-shatig-a rejiorted. that be bad regained possession id' tlie city of Ynng- gnan, and liad captured tlie general of the rebel a rmy linng-la-tseuen, who was sent under an escort to tbe ea|iita!.{j; At tbe retaking of the city of Ynng-gnan, ti))- wai'ds of ;i. (lilt) of the rebels weie put lo death ; on aeeoniit of the heavy rains wliicli prevaileil, and the slipperiiicss of the roads, two Tartar generals. named Cliang-sny and Chaiig- sbow. lost their lives in the pursuit; al.so sixteen ollicers, from tberatik of colonel downwards fell in the engagement. The emperor, on bearing of their deatli, graciously conferred on tliem ))o.stluimons liononrs and rewards on tlieir descendants. Sen-kwang-tsin and Yeli-ming-eliin contriliut- ed eaeli of tliem 10.(1(11) taels towards tbe expenses of the war in Kwang-se. Scn-kwang-lsin reported that the river pirates at Woo-cliow, ill tile soulli-eastern part of Kwang .sc, liad gone down tlie river to attack tlie dis trict I'nng-clincii, wliicli lay wilbin the holders of Canton province, and only a short distance ficnn Woo-cliow. The officers oftlial re- gion, liowever, mtide a vigorous deftnee, and kill- aiid ^ ^ - 4-*, )" 'I').' tniddle of Canton |iiovinee, on wliicli account tlic emperor issued a decree jiiomoting iiiin to tlie rank of tutor to llie lieir api>areiit. 'I'lie Kwang-se rebel chief Liiig- a-liing, having infested llie prefecture of tt .'Vreoriling to Iluiig-la-tscucii's confession tliis liap- )ienc(l on tlie 7tli of Ajiril, 18.')2. ft Tliis lliing-ta-tseucn, is supposed to be tlie liroljliei of llnng-sew-tseiien, and Die principal leader of ttie in suneclion ; an account of his confession lias apiiearei in tlie C/iihit Mail or August 2(>, 18.72, (wliicli see) According lo Itiis it apjicars, tliat tiiing-ta-tseuen 'was lionoured w itli tlie title of Tlieen-tili, and lluiig-sew-tsduei witli that of Ta-iiing-wang ; the foniier having been ho headed, tlie latter assuiiicd the comiiiand. , GO I I'll ;i()i) III’ tlicni, ilostiovili”; more than ten of their vessels. Tlic emperor issued an edict regarding Chang- suv and Chang-sliow, who having died on the same day, shewed an amount of bravery and fidelity truly admirable. Moveover their father Tah-gnan-ha, twenty years ago, fell in the war at Turkestan ; on which account they may be said to he a faithful and devoted race, from one generation to another. 'J'he mother of the generals who had lately fallen, being very aged, the empcior ordered a present of 300 taels of sil- ver (o he given her. It seems that Tah-gnan-ha fell at (,'ashgar fighting against Jehanghir. 'The Tartar general Woo-lan-t’hae, whilst at- tacking the enemy at the general’s bridge, near the city of K"ei-lin, received a wound Hoo-nan, with the force under his command, in order to quell the insurrection. The board of punishments reported that the Kwang-se rebel chief named Hung- ta-tseuen who had been brought under escort to the capital, having confessed that in the province of Kwang-se he had falsely assumed the title of 'heen-tih, “heavenly virtue,” and that he was a fellow-conspirator with Hung-sew-tseuen, who had falsely assumed the title of T'hae-ping-wang, “ the grea^ pacificating king,” was put to death by being slowly cut into small pieces, according to law, and his head was exposed as a warning to all.§§ It having been previously reported, that the in the thigh fiom a cannon ball, and after linger- ing a fortnight died in the camp. The emperor issued a decree commiserating his fate, and order, ing the colIin to be conveyed back to the capital. It appears from the report of Sae-shang-a that this event happened on the 13th of iSIay. An imperial decree was issued, ordering Seu- kwang-tsin to proceed to Kwang-se; and Yeh- ming-chin to go to Lo-king, in Canton province, for the purpose of exterminating the rebels. The seal of the imperial commissioner was ordered to Kwang-se rebels had taken the city of Tseuen-chow, in the north part of Kwang-se, near the borders of Hoo-nan province, the emperor ordered the generals Paou-k’he- peaou, and Yu-wan-tsing, to advance in two di- visions, and post themselves at Yung-chow and Taou-chow, in the southern part of Hoo-nan pro- vince, where they were resolutely to resist the ad- vance of the enemy.llll be handed over to Pih-kwei, recently appointed lieutenant-governor of Ho-nan. The viceroy and other officers of the province of iSze-chnen contributed 60,000 taels towards the expenses of the war in Kwang-se. On the 2d of May, 1852, the district citv of Ch’hin-chow, in the province of Hoo- nan, was taken by' the rebels, about 100 of whom entered the city, killed the magistrate, and robbed the granaries and public treasury. On the 15th of May the Kwang-se rebels at- tacked Kwei-lin the provincial city of Kwang-se, when the imperial troops made a sortie, and burnt and destroyed a great number of them. On the U)th, the rebels raised the siege, and set out by difterent routes for the province of Hoo-nan. About this time the viceroy of Hoo-kwang named Ching-keuh-tsae, reported that the rebels had been driven out of Ch’hin- chow, and that the district had been restored to tranquillity. On the 12th of June, the viceroy reported that the Kwang-se rebel chief Hung-sew-tseuen, hav- ing broken up from Ynng-gnan, came and took the city of Taou-chow, in the pie- fecture of Ling-ling, in the southern part of Hoo-nan province. The magistrate of the city ventured his life in defence of the place, ^iiut did not succeed. 'J'he general-in-command, iiamed Yu-wan-tsing, having fled Ifrom the enemy, was de|)rived of his office. I 'The em|icior ordered Sae-shang-a to proceed The lieutenant-colonel A-urh- tsing-a, having fallen in the defence of Yung- gnan, in the province of Kwang-se, the emperor ordered that his manes should be sacrificed to in the temple erected to the honour of deceased wor- thies. In the latter part of July, Seu-kwang-tsin re- ported that the river pirates who had infested the two prefectures of Woo-chow and Sin-chow, had been defeated by the intendant of circuit Shin- tae-hwuy, with the colonel Lew-k’hae-t’hae, and 2,000 of them killed. In the latter part of August, Seu-kivang-tsin and Yeh-ming-chin reported that the Canton re- bels of Lo-king, under the leadership at Ling- shih-pab, amounting to several thousands in num- ber, having been in August of the former year defeated by Seu-kwang-tsin in person, and (as the troops had been most of them sent into Kwang- se) having been again attacked by Yeh-ming- ehin, were, on the 28th of July, by means of the united forces of both provinces, under the com- mand of general Hing-fuh, completely routed, their chiefs captured, and their guns des- troyed, whereupon the whole region was tran- quillized. An imperial decree was issued, oidering Seu- kwang-tsin. in the capacity of imperial commis- sioner, to proceed from Kwang-se to Hoo-nan, for the purpose of putting down the lebellion : also appointing Yeh-ming-chin to be acting vice- roy, and Pih-kwei, on his arrival from llo-nan, §5 'This order appeared in the Peking Gazelle at t\\c 15th of June; see the China Mail of August 26th, 1852. II II How ineffectual were their efforts is seen by the actioiT of the 12th June, when Taou fell into the hands of the enemy. (11 to be acting lieutenaiit-govenior of Canton pro- vince. In the inmith of Septeintjer, Seu-kwang-tsin accused ihe prefect of Woo-cliow, named T’liang- tseun of having got a discount upon the commis- sariat, and also of ignorantly allowing rebels to obtain employment as able-bodied soldiers, with- out enquiry, shewing liimself to be covetous and incompetent; wbevetipon be was deprived of bis rank, and oriiered to be subjected to severe punisli- ment. •Sen-kwang-tsin also accused the general Heang- ymig, formerly in command of tlie troojis in Kwang-se, of retreating before the enemy, tinder jiretence of sickness, wbereu))on tlie emperor or- dered him to be deprived of his rank and sent to Tu rkestan. ■Sae-sbang-a and Ching-kenli-tsae reported that on tlie I'dtb and loth of August, tlie rebels took the prefectural city of Kwei-yaiig, and the district city of Kea-bo, both situated ill the southern part of Hoo-naii ; after wliicli tlie general Ilo-clrhuii, led for- ward bis troops and recovered those eities. After tliis the rebels went from Kwei-yang, and retook the city of Cli' bin- chow, of which they held possession. Tlie officers who fell in defence of the atiove places were recommended to the em- peror’s gracious consideration. Sae-sliang-a then retired with liis forces upon Huiig-cliovv, wlieie lie pitched liis camp. On tlie lull of Sept., the rebels left Cb’liin- cliow, and proceeding northward took Yung-liing : they also cajitiired the cities of pointed to march, at tlie head of tlie contingent from tlie provinces of Sze-cliuen and Ho-nan. as speedily as possible, to the defence of Chaiig-shai On the 18th of September, the rebels, having iiiefFectually battered the walls of Cliang-sha with their cannon, sprung a mine tinder tlie south gate, hut were repulsed in their assault by the bravery of the imperial troops.^^ The emperor therefore" ordered 8,000 soldiers from the four provinces ol Ho-iian, Sze-chueii, Hoo-pih. and Kwei-chow, ti unite with the 10,000 Chinese and Tartar troop: already engaged in Hoo-nan, in order to exter- minate the foe. Yeh-ming-cliin reported that the dishaiidec volunteers in Kwang-se had associated themselve! with a number of abandoned fellows, and distuiliji ed the district of Lung, in the southwesteni part of the province of Kwang-se, and the region to the west of the Canton river, when the general Kwan-sliow apprehended .some and dispersed tha remainder. Lo-jaou-tien, the lieutenant-governor of Hoo-j nan, reported that on the 5tli and 0th of October;! the imperial troops, at a place called Pili-slia-tsing, outside the city of Cliang-sha, at- tacked and defeated the rebels, killing about .3(10 of them, by which means tlie courage of the in- surgents was greatly damped. The colonel Jiii- ta-kwei, who died bravely fighting at the head of liis regiment, was deeply commiserated by the; emperor. Siie-sliang-a reported that tlie imperial troops liad retaken tlie district city of Yung-hing in tlie southern part of Hoo-nan province, after liaving| oht.aiiied a complete victory. I An imperial decree was issued to the following effect: — “From the ccmmencement of the dis- tiirhances in Kwang-se, almost two years ago, conceiving that the minister of state Sae-sliang-a Gnan-jiii, Yew-lieen, and Le-liiig, all situated to the north of the towns already taken ; and avoiding the imperial camp at Huiig-chow, which they left on the left hand, they jiroceeded straight towards the provincial city of Chang-sha, where they eiitiencli- t'd theiiirelves on the heights of Meaou-kaou-fung Gaou-san- nieaoii. Sae-sliang-a, Cliiiig-keuh-ts:ie, and Loh-piiig- cliang then united their forces and went in pursuit. Seu-kwang-tsin was ordered by the emperor to take provisional charge of the viceroyalty of the two provinces of Hoo-nan and Hoo-pih. Sae- sliang-a and Cliing-keiili-tsae having reported that the rebels had advanced upon Chang-sha, to which city they laid siege, requested that all the garrison loops should be assembled to aid Lo- jaou-teen and Loh-piiig-chang, with the soldiers under them, in defending the city. Heang-yung, formerly in cotiiinaiul of the troops ill Kwang-se, and who had by a previous decree been deprived of his rank and haiiislied to Turkestan, received a new mark of tlie iiiqierial favour, ill being forgiven as to his fault, and ap- 02 was a faithful servant of the crown, and capable of enduring much for his country, we especially appointed him to he imperial commissioner, and bestowed upon liim a carte blanche, directing him to proceed to the extermination of the rebels. Hiiriiig the former year, at and Tsze-king-san, he once and again distinguislied himself; hut afterwards, when tlie rebels took possession of Yiiiig-gnan, and attack- ed Kwei-liii, falling hack upon Hing-giiaii, and cajituring Tseueii-cliow, whence they rushed into Hoo-nan ]iroviiice and took several cities, laying siege likewise to Cliaiig-sha — though during all this time Sae-sliang-a was commaiider-in-eliief. lie displayed no abilities in military strategy, and did notliiiig hilt distress tlie troops and waste tlie revenue, by which means lie has shown liinisell ungrateful and iinserviceahle — we therefore coin- niand that he he dejii ived of his rank, and sent up to the capital for examination ; also that an officer he despatched to guard him up to the board ol jiunislmients. to he tried for liis crimes ; and Chirg- keuli-tsae, who tliougii lie had under him v'li. two Hoo provinces liad not a single plan to si(>- gest, and allowed the rebels to do just as tliey See tlie Nmih-Chhia Herald for .Marcli ."itli, j)k'ase(l, we also oiilcr to be deprived of his office, and kept in the inferior post of intendant of grain, to see wlicther lie will still exert himself in the public service. We also order Sen-kwang-tsin to take charge of the seals of the imperial com- missioner, and become the acting viceroy of the two Iloo provinces. Let every thing connected with the military and civil department of the pro- vince all devolve on Mm.” Laou-tsung-kwang reported that a band of re- bels had suddenlygot up in the district of Ma-ping, in the centre of Kwang-se, who killed the civil magistrate together with a military cap- tain ; whereupon he despatched the lieutenant- colonel K'he-ying-lung, and the prefect of K’hing-yuen, named Le-teen-kew, at the head of a body of soldiers, who seized the ring- leader !Ma-hung-wan, and dispersed the remainder. In the month of October, Lo-jaou-teen, the lieutenant-governor of Hoo-nan, reported that a large body of the rebels had attacked the city of Chang-sha ; also that on the Idth of 0(*tober, at 6 A.M. six or seven thousand men came down from the heights of Meaou-kaou-fung, round to the ex- ercise ground outside the gate of the city called Lew-yang, where they made an attack ; but Heang- yung, at the head of a body of troops rushed down from the city walls, and slaughtered seven or eight hundred of them : after which the rebels retreated. On the 24th of October the rebels divided their forces, and crossed the river, to a place called Fish-net island, when Heang-yung and Ho-chun led out their troops to intercept them ; on which occasion they killed 300 of the rebels, and the rest retreated to their camp. On the 12th of November, Seu-kwang-tsin re- ported that he had inarched a body of troops to the imperial camp at Hung-chow, from whence he ordered Fuh-hing, with the soldiers under him, to retire upon Chang-sha, that he might unite his force to that already within the city. Seu-kwang-tsin then went to Seang-tan, on the opposite bank of the river, to institute an enquiry into the conduct of those of- ficers who had retreated before the enemy, for doing which the emperor had already given him unlimited power. Lo-jaou-teen reported, that on the 10th and 13th of November, the rebels had concealed a body of 3,000 men on the south side of Chang-sha, where they had excavated a mine, and at the same time made an attack on the city walls with cannon ; but the generals Paou-k’he-p’heaou and Ho-chun, at the head of the imperial troops, fought so des- perately that they killed more than half of the enemy, when the main body retired. The viceroy in charge of the Yellow River named Hwny-ching contributed 10,000 taels of silver towards the expenses of the war, where- upon the emperor rewarded him with a peacock’s feather. Yeh-ming-chin, the viceroy of Canton led a body of troops through Chaou- chow-foo, on the north side of Canton against the rabels who were infesting the borders of Canton and Hoo-nan provinces, over whom he obtained several victories. Lo-jaou-tgen rejjorted that on the 23rd, 24th, and 25th of November the rebels made successive assaults on Chang-sha: under the walls of which they excavated a mine, filled with gunpowder, which on the 29th of November they blew up, and destroyed a portion of the walls eighty fleet in breadth : whereupon the rebels rushed into the breach, and stormed the city. The lieut.-eolonel Keu-tang-lung, at the head of the imperial troops, resisted the attack, and killed 500 of the enemy. On the night of the 30th of No- vember, the rebels taking advantage of the wind and rain, whieh fell in torrents, secretly crossed over to the west bank of the river m Seang, and following a small road, escaped over the hills. Reckoning from the 11th of September, when the rebels first invested Chang-sha, up to the time of their quitting it, the siege lasted 80 days, during whieh period frequent assaults were made. The officers engaged in its defence were especially re- warded and promoted by the emperor, while the families of those who fell in its defence were com- passionated and remunerated. Seu-kwang-tsin reported that on the 1st of December, the rebels, having raised the siege of Chang-sha, fled in a westerly direction, pursued by the imperial troops, who captured their assis- tant :, king Shih-ta,* and a military ad- viser named Hwang-wei-seang, to- gether with several tens of the long-haired rebels. Chang-ta-chun the lieutenant- governor of Gnan-hwuy reported, tlraton the 13th of December, they suddenly attacked Yoh-chow, situated in the northern part of Hoo-nan province, at the junction of the Tung-ting lake with the Yang-tsze-keang. The civil and military officers in charge of the city, having led out the imperial troops and left the city empty, the rebels marched in at the east gate, when they ransacked the public granaries and treasuries, opened the prisons, and took possession of the city. Seu-kwang-tsin, having neglected to report the above, was deprived of his rank, but retained in office. Seu-kwang-tsin reported, that on the 23rd De- cember, the rebels attacked the city of Han-yang, in the province ofHoo-pih, which they took possession of, and then sent a division of their forces across the river Yang-tsze-keang to attack Woo-ch’hang, the provincial city of Hoo-pih. * This most have been a mistake, or Shih-ta after- wards escaped : for we find him subsequently in the rebel camp, where he now occupies the post of assistant king. 63 The Chinese general Ileang-vnng led his tTOO|)s to an island in the liver called Co-keang-taon, where ho had a battle with the insurgents, and slaughtered 2,000 of them. On hearing of this the eni|)eror issued a decree rein- stating Ileang-vuug in his post as general of divi- sion, to aid in the direction of niilitarj’ aflairs. All oiScers, from a brigadier downwards, being ))laced under his controul. Ke-shen, having been exalted to the seeond rank of official dignity, and appointed lieut. -governor of Ho-nan province, took under his command 3.000 men from Shen-se and Kan- suh, 3,000 more from Peking, and 4,000 cavalry from Ghitin and the river Amour, rvhen he march- ed to the borders of Hoo-pih and Hoo-nan pro- vinces, to assist in repelling the foe. Luh-keen-ying, the viceroy op Nan-king, at the head of all the forces from Keang-nan, sailed tip the stream of the Yang-tsze- keang to attack the enemy. Ihe imperial household, the board of revenue, and the minister of state sent up a united report, saying, that, after examining what the army had expended during the last two years, they found that the imperial treasury and the board of revenue had expended 18,000,000 of taels; and being ap- ])rehensive that the military operations would have to be continued for some time longer, they advised that certain regulations should be put in force for increasing the revenue. The emperor being apprehensive lest the troops whicii were led on by Luh-keen-ying and Ke-shen, lor the extermination of the rebels, should make some difficulty about being ordered to march by others than their own immediate viceroy, com- manded that two several seals of imperial com- missioners should be issued to those officers, which they respectfully received. The board of punishments advised that the magistrate of Pa-ling, in theprefecture of -grffl Yoh-chow, and the colonel A-kili-tung- a, should be immediately beheaded, while the pre- fect ot 'ioh-chow should he reserved for future execution, in consequence of losing that city. 1 lie Kwang-se rebels having broken into the district of di/x Keuh-keang, in the province of Ganton, the acting viceroy Yeh-ming-chin, and the general Kwan-show led the officers under their command to attack tiiem ; when after killing a thousand rebels they dispersed the remainder. The rebels in lIoo-;)ih having taken Han- yang, left a portion of their force to guard it ; they also despatched a body of rebels to the north ofthe Hwang-pe river, where it empties itself in the Yang-tsze-keang, and threw up a draw- bridge tbere; when Ifeang-yung led forward his troops, and burnt the draw-bridge, killing about 2,000 of the enemy. .\ local bandit, named Yen-clumg- woo, having assetnbled about 2,000 followers. threw the district of am Pa-ling, in the pre- fecture of Yoh-chow, into confusion, when Seu- kwang-tsin, at the head of a body of troops, dis- comfited them. The rebels having laid seige to Sti ■\Voo- ch’hang, Ileang-yung with his troops sought to defend the city on the east side. The rebels, how- ever, perceiving that two of the gates on the west- ern side led to the Yang-tsze-keang, secretly dug a mine, and, introducing several hundred pounds weight of gunpowder, they blew up about fifty feet of the wall, when on the 12th of January, IS-KJ, they took the city by storm. The lieutenant-go- vernor of Hoo-nan, and many of his officers died in the defence ofthe place. The emperor issued a decree depriving Seu- kwang-tsin of his office of viceroy of the two Kwang provinces, and of his double-eyed peacock’s feather: continuing his appointment of im))erial commissioner, and viceroy of the two IIoo pro- vinces. The same decree deprived Ileang-yung of the rank of general ; ordering him, however, to be retained in his post of commander of the forces. An order was also issued commanding the viceroy of Sze-'chuen, Yu-suy, and the viceroy of Shen-se and Kan-suh imm Shoo-hing- a, each at the head of a select body of men, to pro- ceed to Hoo-kwang, and unite in exterminating the rebels. Yeh-ming-chin was made viceroy of the two Kwang province on the 18th of February, the in- surgents took ±.VI. Kew-keang, an imperial city situated at the junction of the Po-yang lake with the Yang-tsze-keang. On theJoth of February, Gnan-k’hing the capital of Gnan-hwuy was entered by the re- bels. From these cities, and many other places in the neighbourliood ofthe Yang-tsze-keang, the insurgents collected money and provisions to a large amount : Nan-ch'hang contributing 200, ()()() taels of silver, while from Woo-ch’hang and Gnan- k’hing were taken 300,000 mdi’e. Feb. 2(ith, 1853 ; Yeh-miirg-chin stated that he had ca|)tured several bands of rebels iit Carrton and Kwarrg-se, amounting to upwards of 1,000 meir. Or. the 27th. the emperor despatched Ke-shert in haste to the borders of Hoo-kwang, in oi'der to recover Ihe city of Woo-eh’hang out of the hands of the I'ebels. On the 1st of March, Scu-kwang-tsin reported the recovery of M'oo-ch'hang by the imperial troops. On the 3d of March, the intendant of circuit at Shartg-hae reported that he had serrt to the seat of war (ill) pieces of carrrron, 3,500 porrirds weight of ball, ami 3,001) potrrtds of powder, for which lire errrperor directed that he should be proirrotcd iir rartk. On the 4th of March, the insurgents entcr-cd Woo-hoo; irr the Gazelle of the city of this (hrte, Ihe erttperor ordered that Seu-kwarrg- Isin shotrld be serrt u)t to the capital, to atrswer tor G1 Ills leniissiR'SS in allowini; tlie reliels to capture Woo- eh' llano, lleano-ynno was also temporarily (leftraded. Ke-slien and Luli-keen-ying were also ordered to lead a body of troops to the seat of war. On tlie (ith of iSIareh, the emperor hearing that the lient.-governor of Gnan-hwuy had been killed in the taking of Gnan-k'hing, conferred upon him the posthumous title of viceroy, and ordered a tablet to his memory to be placed in the temple erected to the honour of illustrious men at Peking. On the. 7th March, the emperor appointed Ileang-yung, general-in-chief over the whole armt', in the stead of Sen-kwang-tsin. On the same day the city of T’hae-ping-foo was taken by the insurgents. On the 8th of March, the rebels appeared be- fore Nan-king. On the 10th of March, the emperor declared his intention of proceeding to the altar where the usual prayer for rain was offered to God (Shang- le), and there present his heartfelt supplications for peace. In the decree relating thereto the em- peror blames his ministers for pursuing wrong measures, but likewise condemns himself for not instituting a searching inquiry into abuses, which abuses have given rise to the rebellion, and dis- tressed the people. Thinking upon this, he de- clares that he is unable to eat or sleep. But blaming himself he deems an empty ceremony ; he therefore anxiously and humbly intreats August Heaven to pardon his offences and save his poor jieople. On the 11th of March it was reported to the emperor that one of the rebel chiefs named r JdH- Seaou-chaou-kwei had been killed at Chang-sha by an explosion of gunpowder ; and that another named ^lE Wei-ching had died a natural death ; also that Shih-ta- k’hae had run away at Ho-se, where he had been killed by the imperialist soldiers, further that Fung-yun-san was missing. All these re|)orts, have however turned out to be un- true ; the persons in question being still alive and in arms against the government. On the 13th of March, the Tartar troops from Keih-lin, (Ghirin) and the river Amour, were ordered to march towards the seat of war. I tin passing through the provinces ofChih-le and Ho-nan they should need horses and provisions, they were not to distress the inhabitants in order to procure them : at the same time the magistrates from each district were to furnish them with the necessary supplies, in order to prevent the troops from helping themselves. On the I'lth March, Ileang-yung reported that he was marching his whole army in full pursuit of the rebels. He also stated that on the 9th of Felly., the rebels evacuated Woo-ch’hang, when the imperialists rushed in, and took po.sse.ssion of the city. On the 1 5th of March, it was reported that the first division of Tartar troops had arrived at Shing- king. or Leaou-tung. where the general in com- niand demanded an excessive number of horses for the conveyance of liis baggage, and unneces- sarily delayed his journey, under jiretence of sickness ; on which account he was deprived of his rank, and the troops ordered to proceed forth- with. On the 16th of March, the lieut.-governor of Keang-soo reported that the officers under him had sent in various contributions towards the ne- cessities of the state, on which account the em- peror rewarded them with dignities. On the 17tli of March, the emperor ordered Sae-shang-a, who had been brought under arrest from Hoo-nan, to be deprived of his office and to be handed over to the board of pu- nishments, for their consideration of his case. In their report they specify his crime, in connection with that of two other imperial commissioners, as follows: “Sae-shang-a. when in the camp at Kwang-se, harassed the troops, and wasted the revenue, for a considerable time, without any beneficial results : Seu-kwang-tsin, after receiving from him the seals of office, was remiss in the management of military affairs, so that the cities of AVoo-ch’hang and Han-yang were lost; and Luh-keen-ying, allowed his troops after one eii- gagenient to disperse, so that Gnan-hwuy and Kew-keang were taken, in consequence of which the rebels sailed down the Yang-tsze-keang, and advanced upon Nan-king.” The punishment a- warded to each of the above criminals was that their property at the capital, on their family estates, and at their official residence should all be confiscated, and their sons deprived of the offices which they held. On the 19th of March, Nan-king was taken by the rebels. It appears that the rebels sprung a mine under the w'all of Nan-king near the north- ern angle, which caused a breach of 20 or 30 yards wide : this was stormed, and after a slight resistance the rebels entered the city.f The vice- roy Luh-keen-ying, was either killed or taken prisoner. He has not since been heard of. On the 20th, the emperor issued a decree to the empire, written with his own hand, lamenting that, since receiving the empire from his august father, he had been filled with the intensest anxiety for the last three years ; and now finding the interests of the country in a still more unfavourable state, he was led to reproach himself, and consider him- 'self the chief criminal in the empire. He appeals, liowever, to his ministers and officers throughout the empire, whom he charges with being slothful and remiss, asking them in the silent hour of the night to lay their hands upon their hearts, and see whether they can allow themselves to rest satisfied with such a state of things. And he tells them plainly that if they do not reform their old habits, he will severely punish them ; concluding with the statement, that though it may be easy to de- ceive him, a single individual at the head of the state, they cannot impose upon high Heaven, who intelligently inspects all below, and who will make his dreadfulness felt by them all. t The Tartar garrison was upwards of .^,000 strong; including their wives and children, the whole number of Manchows amounted to 20,000, who were all put to death, except about 100 who escaped. T.io liL’ur.-goveinoi' of Keang-soo, Yaiig-wan- tiiig, fled from Nan-king, previous to tlie arrival of the rebels there, under pretext of defending (Ihin-keang-foo ; but he no sooner heard that the rebels had taken possession of the ])rovineial capital, and were advancing on Chin-keang, tlian he left the latter city, and betook himself to Keang-yin, a place about 40 miles to the eastward; the rebels then took quiet possession of Cihin- keang on the 31st of March, and of Yang-chow on the 1st of Aitril. The garrison of Chin-keang, amounting to 400 men, fled without firing a shot. long battery of three tniles of guns that lined the river fell into the hands of the insurgents without a struggle. On the 10th of .\pril, Yang-wan-ting, who had assumed the temporary charge, issued a proclama- tion saying, that Heang-yung, who had been ap- pointed imperial commissioner, was advancing, in conjunction witii Ke-shen, to the attack of Nan- king. He himself was bent upon attacking the rebels from the side of Keang-yin at Chin-keang; but he gave it as his oi)inion that it was absolute- ly necessary to have the assistance of war stea- mers, in order to contend etlectutilly with the foe. For which purpose, he said that he had sent a com- munication to the intendant of circuit at Shang- hae, to use every argument to induce the war steamers of the various nations lying at Shang-hae to go to Chin-keang and exterminate the rebels. Several days previous, 48 Portuguese and other lorchas, hired by the Chinese government, had heeti assembled at Keang-yin ; these were subse- eo. llonham, to the chief of the insurgents, w hilst his Mxcelleticy was at Nanking, got into circula- tion atnotig the Chinese at Shatighac ; in wh!- ' (57 the English Pletiiiiotcntiary says that he has heard that the Chitiese people have of late been etigaged in hostilities with the Matichows, and that his majesty (the insurgent chief) had gaitred posses- sion of Nankitig. Further, the Plenipo observes that the Manchow officers (the itnperialists) have issued proclamations saying that they had borrowed a nutnber of European steamers to fight with his majesty’s (the insurgents’) troops; which report originated in the lying statements ofthe Manchow officers. It has been the custom, his Excellency continues, for the British nation not to interfere with hostilities in the places to which they come; thrrs, though the Manchow officers may purchase British vessels, they will not be allowed to hoist the British flag; and though British subjects may allow themselves to he employed by the Manchow officers in such vessels, the British authorities deem it improper, and do not protect them. The Ple- nipotentiary concludes, by asking tbe insurgent chief what his intentions were, should he approach Shanghae with an army, towards the British na- tion and its interests. The officers of the Hermes observed that the insurgents were busily engaged in strengthening themselves in their position. The space between Chin-keang and the Yang-tsze-keang, about three- quarters of a mile wide was occupied with stock- ades and batteries. Kwa-chow, a walled city on the northern bank of the Yang-tsze-keang, was also defended by several stockades and batteries. So long as the insurgents held these places, they had complete command of the grand canal, by means of which the tribute grain used to be transported to the capital. Tbe distance from Chin-keang to Nanking, by tbe Yang-tsze-keang, is 47 miles, which portion of the river was wholly in the povs'er of the insur- gents. The space between the river and the northern angle ofthe city of Nanking, about half a mile wide was also occupied by stockades and ditches. From the outer to the inner walls of Nanking is a distance of four miles, so that the heaviest guns could not shell the city ; and it would require a well-appointed army of 0 to 8,000 men, to march from the outer to the inner wall and dislodge the defenders. — That Nanking will ever be retaken by the Imperialists, unaided by foreigners, appeared utterly impossible. The in- surgents were seen conveying rice in large quan- tities from the tribute junks which they had cap- tured into the city, and it was calculated that they had provisions for two years. It was supposed that the long-haired rebels in tbe city amounted to about 20 or 30,000; of trusty adherents there might be about 30,000 more; besides these about 100,000 of the original inhabitants who remained in the city when the rebels took it, and who were made to do duty as porters and trenchdiggers. On the 18th of IMay, a body of insurgents, abotit 3,000 strong, not connected, with the Kwang-se rebels, attacked Amoy. 'I’he Chinese admiral got his fleet under weigh, but kept at a respectful distance, when the rebels landed almost unopposed ; the publii- offices the suburbs were broken open and sacked ; the custom-house also was destroyed ; but private property was res|iected. . *. 2 r.ji. the citadel was taken. Foreigneis were allowed to move ab('ut unmolested, and the insurgents sent a };uai(l (or llioir |)i<)ltction. Tiie iiejit daj' tlie ^ll()|)S were ojieiied ami coiitideiico restored. On the 2t)tli May. the Chinese iniperiai fleet, eonsisting of lire ^inlehpe. Dcwan, Agm’s, ami alioiit 40 iorelias ami Canton war-boats attacked Cliin-keang, and opened a fire on tiie stockades wiiicli was returned witii spirit. The insurgents liad I'oi tifleri the iieiglits witii some iieavy guns, win. ’i tliey appeared to know iiow to use. Tiie Kin))eror’s vessels were frequently struck, and liauled ofi' witii thtee killed and two wounded. During tile engagement 6,000 imperialists were lying v/itliin tliiee miles of Chin-keang Imt did not aid tiie attacking force. The Peking Gazette gives an account of this action, but says notliing aliout tiie European sliips tliat were engaged tlierein. The imperialists say, that they cajitured two of tile enemy’s vesssels, and burnt others, two of which were laden with powder. On the 2!)tli of May, Ke-shen leported that he had attacked tiie rebels near Yang-chow, on wliicli occasion lie killed many, and shot one chief. Several otlier attacks were made the same day, all of which were successful, and resulted in tiie slaiigliter of more tlian a tliousand men, and tiie driving of the reliels into the gate of Yang-cliow. wliither they escaped with all their baggage. On tile 5tli of .Tune, the Rev. C. Taylor, made his way to Chin-keang alone, and was admitted into the fortress, where lie had an interview with tiie commandant /.«, and presented him with a number of Cliristian books, which were well received, liecause they contained (as they said) doctrines similar to their own. Mr. T. oliserved that their stockades were well provided witii guns ut every size and description. Tlieir flags, of a triangular shape were numerous. Their mimbers appeared to be aliout 60,000. The city haii been deserted by its iiiliabitants. the doors and shutters ol’ the liouses liaviiig been taken to build stockades. The wooden palisades were, however, being last replaced by stone walls, lilacksinilhs and car- jicnters were making warlike ini|)lenients and gun-carriages. Tlieir worshi)) was performed by ehauntmg hymns in a very solemn manner, after which one of their number engaged in audible prayer. These acts of worshiji were repeated twice or thrice a day. There were no females at Chin- keang, all having heen left at Nanking. The visitor was struck with the earnest enthusiasm which per- vaded the entire body, and the perfect confidence they had in the success of their cause. Fresh ])ro- visions were abundantly brought in from the sur- lounding country. While Dr. T. was there the im- perial fleet attacked the city, without doing any in- jury to its defenders. On leaving, the insurgents gave -ilr. T. a letter, addressed to all their English bre- thren, stating that a visit had heen paid liy him for the iiuipose of presenting some books: which were received on the ground of agreeing substan- tially with their own. They alltide to the cir- cumstance of the visit of the Ihrmes having heen lollowed hy an attack from the imperial fleet, and the arrival of Mr. Taylor having been accoiiijianicd 1 y asimilar assault : notwithstanding which they do not harbour any suspicions ; r.^pither do they pro- hibit commercial intercourse; at present, however, wliile the diiicrent I'.irtics are engaged in w.nfarc. they deem it bitter to wait for a fewmimihs. until the Tartars wnc destioved. when tin loMigticrs might go and come without hindrance. Mr. T. also brought down a proclamation issued by Yang and .Seaou, piime ministers of the insurgent chief, in which they exclaim against the Tartars for worshipping corrupt spirits, and rebelling against God, while they oppress the peoide, amt degrade literature. They have therefore, they say, elevated, the righieous standard, with the view of i exterminating the Tartar hordes. They enjoin on all the duty of worshipping God, and quietly follow ing their usual avocations; assured that the soldiers of the new dynasty will not hurt a hair of their ' heads. On the 16th of June, the magistrate of Shang- hae issued a iiroelaniation, saying that the most urgent instructions had been issued by the superior officers to the district magistrates, insisting on it that tiie arrears of taxes must be paid with all speed, or the offenders will be seized and sent up to the provincial capital for punishment. The contingent in rice which ought to have been paid in the early' part of the winter, had been delayed till the middle of summer ; and though the ma- gistrate had been urging its iiayment, the iieople had treated his statements with indifierence, he had therefore selected some of whom he meant to make a public example, and proceeded to juiblish the names of these rlefaulters, comprising one [ person holding official rank, seven of purchased j rank, and nine rich commoners, who are all ile- | nounced for punishment. On the IStli of June, the inteiidaiit ofShanghae addressed the British consul, stating that cer- tain lawle.ss vessels had secretly proceeded up the i Yang-tsze-keang, freighted with military arms, ))owder, &c., for sale to the rebels, and requesting | the consul’s interference to stop it. 'J'he consul in i reply stated, that the owners of such vessels acted without the sanction of the British government, and at their own risk. The English plenipotentiary had announced to both ])aities that the British gov- eriinieiit intended to remain neutral in the civil war now raging. As therefore the intendant was not prevented by the British authorities, from hiring British vessels and seamen for the ]iur|)ose of attacking Chin-keang, it would be a breach of neutrality to take a diflerent course in respect to those, who. at their own risk, took part on the other side. In the beginning of July, the intendant of Shangliae went to Kwun-saii. to meet the new viceroy E-leang; the former acting viceroy Yang, having been disgraced and ordered up to the ca- pital for examination and punishment. Letters fiom Amoy of the 18th June, stated that the intendant of Amoy had assembleil a large foice of 10.000 men. with the view of giving battle to the insurgents who were still in posses- sion of tiuit town. On the 1 Ith of June, the iiiq'crial army attack- ed Chin-keang on the eastern side, and kept up a continual fire for three days, without elieeting a single breach in the walls of the city. Tlieir shot fell short, and the insurgents looked on with indifierence. In the 1‘ekins Gazette of the 13th June, the provincial treasurer of Soo-chow is blamed on account of deficiencies in the amount of grain sent lip by sea from Shangliae to the capital ; ;ilso foi having si nl his family aw.iy from his official iiJ (iS i Nicieiicu to a jilaco of safety ; by the first neglect lie iui|ioverislu;(l tlie imperial "raiiary, aiul hy the second act of inisconduct he induced apiirehen- sions in the minds of the people. In the same Gtne/le, tlie provincial treasurer is ordered to hasten on tlie sending; of grain to the capital, not one half of the usual quantity having arrived there. The governors of provinces are also prohibited from detaining grain for the service of tlie army, without especial leave from Peking. In the Gazette of the 15th of .lime, Seu-kwang- tsin is ordered for e.xecution in autumn, on ac- count of his neglect in allowing the rebels to take 11 in-yang, Woo-chang and Yoh-chovv. In the Gazette of the l!)th of .Tune, the gov- ernor of Gnan-hwuy reported, that he had put down an insurraction in the noithern part of that jirovince, killed several hundreds, and captured three jiieces of cannon, and other military stores. In the Gazette of the 20th of .June, the emperor acknowledges his faults and reproaches himself with want of skill in governing the empire. The Gazette of the following day details an engagement between the imiierial flotilla in the Yang-tsze-keang, and the rebels on the 8th of .June, in which the imperialists say that they have burnt and destroyed .31 vessels. The Gazette of the 22d of .Tune, speaks of a famine in the southern part of Shan-tung, where the corpses were strewed about the open field. The Gazette of the 20th of .Tune, speaks of a defeat which had been sustained by the Tartar troops which had been sent from Ghirin to Nan- king, and were obliged to retreat before the rebels, with the loss of their camp equipage. In the Gazette of the 27th of June, the silver mines in the neighbourhood of Peking are order- ed to be worked with more efliciency, for llie sake of obtaining an increase of the precious metals. The Gazette of the 1st July, says that on the C)th of May, the imperialists gained some successes at Chin-keang, from the land side; and that on the 9th of May, some advantages were obtained by the imperial flotilla, at the same place, from the side of the river. On the Mth ot May, the Chinese general is said to have made some ap- proaches nearer to Nan-king, and on the 18th to have killed a number of the enemy. The Gazette of the .'Jrd of July, contains an order for the arrest of Yang- wan-ting, the acting viceroy of the two Keang provinces, and for his being sent uj) to the capital for trial. The Gazette of the 4th and 5th July, contain reports froniKe-shen, detailing various successes at Y'ang-cliow, on the 27th of .May. The Gazette of the 7th July’, speaks of the suc- cesses of the inijierial general at Nan-king, on the 24th and 27th of May. The Gazette of the 8th of July, acknowledges the fall of I''ung-yang (a city witliin COO miles of Pe-king) on the 28th of May. The Gazette of the 9th of July, alludes to some erroneous doctrines having been current in Fo- kien. The Gazette o( 10th of. July, speaks of the successes obtained by the imperialists at Chin- keang, and of the retaking of that city about the end of June: which report, however, turns out to be unfounded. The Gazette of the 1 1th and 12th of.Tuly, speak of more successes having been obtained at Nan- king and Yang-chow, but equally w'ithont founda- tion. W.ir.M. G9 CONNECTION BETWEEN FOREIGN MISSIONARIES AND THE KWANG-SE INSURRECTION. The Chinese and General Missionary Gleaner, ])iihlishcd in London, October 18o2, contains a letter from the Ilevd. 1. J. R. . . ., dated Oct. (jtli, 185:1. which is in substance as follows: — “ Some days ago, when at Hongkong, I made important discoveries respecting the serious diffi- culties which the Chinese have for some time had in Kwang-si. One of the party (engaged in tlie insurrection) had lately been at Victoria, visited a 5Iissionarv there, and given him writteti accounts of the ri.se and progress of the affair, which the writer was ))ermitted to e.'camine. While I cannot vouch for the entire truthfulness of all that he has stated, yet knowing a jiart to be true, and finding other jtarts feasible, and corroborated by reports. 1 will venture to give the tenor of his statements, and allow; them to go for what they are worth. The commencemoit of the struggle. — It has been in 'nogress for several years. In 1850, the old em):eior died, his son ascended the throne, and a rebellion was reported in Kwang-se province. These events occurring about the same time, caused foreigners to suppose, that the design of the rebels was to overturn the government of the young emperor, and set up a new dynasty; but from a minute examination of the documents re- ferred to a very different and more correct idea will be found respecting the cotnmencement of the struggle. ‘‘ T'eeii-tih, vr the chief leiuler.(l) — The chief in this affair, as I learnt in Hongkong, turns out to be a man whose name is Hung-sew-tseuen. The fol- lowing is the account that his friend lately gave the 5Iissionary at Hongkong respecting him; — - I *• Hung-sew-tseuen studied books from his early youth, was intelligent beyond comparison, and having read all kinds of books, he went to the examination at fifteen or sixteen years of age. At one of the examinations he met an extraordinary looking man, with large sleeves and long beard, who gave him a book entitled Keuen she leang yen, (iood words exhorting the age.(2) In this book it (1) The title Teen-tih, celestial virtue, was probably assumed at the first by the leader of the insurrection, as it was in the mouths of both Europeans and foreigners, until the beginning of 1853 : hut from the time that the insurgents have come into contact with the people in the more northern provinces, Teen-tih has been dropped, and T'hae-ihng-wung assumed as the title. (21 This person was doubtless the Chinese evangelist Afa. In the Report of the Directors of the London •Missionary Society for 1834, detailing events that occur- red in China towards the close of 1833, Dr. Morrison writes: “The unremitted labours of Afa meet with a favour.ahle reception from his countrymen. The govern- was taught that men ought truly to believe in God, on .lesus, obey the ten commandments, and not worship devils. Afterwards, when sick, he had a vision, in which he received instructions cor- responding with those doctrines taught in the book, and therefore he immediately commenced speaking and acting according to the instructions of the book received, and made a stanza on re- pentance containing the following sentiments: — Confessing our transgressions against Heaven, Our dependance is on the full atonement of Jesus. We should not believe in devils, but obey the holy commands ; Should worship only the true God with full powers of the mind. We should think on the glories of heavep. And on the terrors of hell, and pity the wicked; Also early turn to the truth, escaping From the errors and afflictions of the world. He made another stanza, saying : — Besides the God of Heaven, there is really no God ; Why therefore do simpletous take the false for the truev Only by conscience do we perceive our lost estate. But how shall we come forth of the common errors. “ He then travelled in Kwang-se province, and made several books, exhorting men to forsake the false and trust to the true. Some time after he received the religious book referred to above, he went to the chapel in Canton, where he continued for several months, memorizing the Scriptures and studying the doctrines: after which he went to Kwang-se and published them. [Here the nar- rator tells some matters that look superstitious, about his working miracles, foretelling events that afterwards came to pass, of which, if true, we have not the evidence, and hence we shall omit trans- lating that part of his narrative, until further in- formed. — Tr.] My informant goes on to say, ‘It was not the original design to raise a rebellion ; but from the encroachments and injuries inflict- ed by the oflfleers and soldiers, to which we could not submit, there was no alternative left us.’ ment of China patronizes education, and confers honours and office as the reward of literary merit. A general public examination is triennially held in each of the provincial cities of the empire. At these seasons the students from the towns and villages of the province repair to their chief city, to compete for distinctions and rewards. The i)opuIation of the province of Canton is 19,000,000. An examination of candidates for literary honours was held at the provincial capital in October, 1833. Leang-afa and two of his companions, urged by the motives which the Gospel supplies, entered the city at this time, distributing portions of Scriptures and tracts among the assembled multitudes of students, who 1 “The chief wrote a few couplets at his leisure, and pasted them upon the wall, the tenor of which was as follow'S : — Believe truly in Jesus, and ultimately have happiness; Turn away from God, and ultimately have misery. Another — Keep the holy commands, worship the true God, then when the decapitator comes, heaven will be easily ascended. The common people, who believe in the devil, when they come to lay down their heads, will find it difficult to escape hell. In fact, it would be difiicult to enumerate all the essays which he wrote, and early perfected before he left home. “ Thus ends the narrator’s account of the chief ; but he proceeds further to give some account of himself, the religious nature of the struggle, and of its rise and progress up to this date. Some re- petition may have to be endured in following out had come to the provincial city from towns and villages a hundred miles distant. In the most public manner Afa and two of his pupils presented them with religious books, which they received with great avidity ; and many, after examining their contents, came back for more.” The Directors add, tliat they “cannot, without gratitude on their behalf, contemplate these men, moved by love to Christ, and love to souls, going among the students, and distribuiing Christian books; and when they consider the imminent peril to wliich Afa and his companions voluntarily exposed themselves, they behold fresh evi- dence of the efficacy of Gospel principles, which enabled them to go with their lives in their hands, to make manifest the savour of the knowledge of Christ. That they had not done so without counting the cost, appears from a reference which Dr. Morrison makes to this sul)- ject, in which he remarks : ‘ Afa states in a letter to me, that his mind was made up to all consequences. He was prepared for persecution; but up to the time of writing he remained in peace.’ ” In their Report for the following year, the Directors say: — “Dr. Morrison’s little flock of native Christians has been exposed to much persecution by the autliori- ties, and have been punished by fines and imprisonment. Their release was only procured by the payment of a large sum. Under these circumstances it became ex- pedient for Leang-afa to leave China, and remove for a season to Malacca, where he is now residing in the College.” Afa’s account of the affair is as follows : — “ Leang-afa respectfully writes to all those who love and believe in Jesus, wishing them happiness. For three or four years I have been in the habit of circulating the scripture Lessons,* which have been joyfully received by many. This year the triennial examination was held in Canton, and 1 desired to distribute books among tlie candidates. On the 20th of August, therefore, accom- panied by Woo-acbang, Chow-asan, and Leang-asan, I distributed more than 5,000 volumes, which were gladly received, without the least disturbance. The next day we distributed 5,000 more. On the third day, after several hundreds had been circulited, a police officer seized Woo-achang, with a set of books, and took him before the magistrate of Nan-hae ; who, after examining them, bade the officer not interfere with a matter of such little importance. On the fourth day we proceeded with our work, when the police officer again seized ten sets, while the distributor happily escaped and returned. • The Scripture Lessons is a general description of the work otherw ise called “ Good w ords exhorting the age.” the narratives, but generally witlt the addition ol some new idea or circumstance, all mutually unit- ing to corroborate the general traihfulness of the main facts of riie case. “ The religious juitare of the struggle. — The second ]>a])er presented hy the narrator, who is a friend of the cliief, and of the same surname, pro- ceeds in substance as follows; — “ ‘ I have been an attendant of tlie chief for the last ten or twelve years ; during our intimacy he received the religious book referred to above, entitled — ‘good words exhorting the age.’ In tliis book, the power of God, the miracles of Jesus, and the temptations of the devil were made knowm. He thoroughly explained the whole to me. Then when he was sick, and his suirit went up to heaven, he explained to me fully all that he saw there.(p3) Then, like one in a dream, and Just perceiving ? or like one asleep, and just awaking, I wept unawares, the tears gushing forth. I then took the pic- ture of Confucius w'hich w'as in the school -room, The next day I heard that the police-officer had taken the books to the prefect of the city; and. apprehending a search, w’e put the rest of our books into boxes, and re- moved to another place. On the 2,Uh. t!»e prefect sent officers to my house, and seized Chow-asan, with his partner Akae, and brouglit them up for trial. Akae re- fused to afford any information, when tlie prefect com- manded the attendants to give him -iO blows on the face, W’hich rendered him unable to speak. When Chow-asan was examined, he disclosed even* thing. The next day the magistrate sent a number of men in pursuit of me. but being unsuccessful in their search, they seized three of the printers, with 400 copies of the Scripture Lessons, and the blocks, which were taken to tlie office of the prefect; “ On the 8th of September I fled witli my wife and daughter to Keang-mun, a large town west of Macao. The next day, the magistrate sent two government boats, and a hundred men, to my residence, to seize all my family, male and female ; but not finding us, they seized three of my kindred, and sealed tlie doors of my house. On hearing this, I fled to Chih-kan (a more secluded sea- port, in the same direction) where I remained several days. “ At length my money was all expended, and I dared not return to Canton, lest I should fall into the hands of police officers. I therefore made an effort to go to Ma- cao. which hy the gracious providence of God, I reached in safety. When I met Mr. Bridgman, the sorrow’ of my heart was so extreme, that I could not refrain from weep-' ing bitterly. He told me, however, that .Mr. J. R. .Mor- rison had made arrangements with the prefect, and for the consideration of 800 dollars, had obtained the release of tlie printers, and the cessation of the prosecution : but tlie governor insisted on my being apprehended : upon which Mr. Bridgman took me in a fast-boat on board the , English ships at Lintin. where I was kindly entertained. Thus situated I call to mind that all w'ho preach the Gospel of our Lord Jesus Christ must suffer persecution, and though I cannot equal the patience of Paul of Job, I desire to imitate the ancient saints, and keep my heart in peace.” (3) Tlius it appears that the vision spoken of by the chief of the insurrection, connected with the supposed ascent into heaven, and the hearing or seeing of certain things there, occurred during a season of sickness ; when the corporeal powers not being in a healthy state, the men- tal energies might have been in some degree impaired ; the impression made on the memory, however, might have been nevertheless vivid, and the persuasion remain that certain things had been heard and seen, the declara- tion of which the party in question might adhere to. without bringing into suspicion his sincerity. i also the iiiolatrous images in tlie lioiise, and cast them all away ; and frc(|nently spoke to my father, hrolhers, relations, friends and connections, teach- ing them a knowledge of the truth. Among tliem some listened and immediately believed; some heard and opposed, some acknowledged the truth of these things, but did not dare to obey ; some at first hesitated, but afterwards perceiving tlieir truth obeyed, even as those who first believ- ed. 'J'hesc believers, deeming tbein.selves under the influence of the Holy Spirit, united and des- troyed a great number of images ; but those who did not believe, and wliose hearts were baidened by the devil, opposed and persecuted us. Six or seven years ago (18f5) we heard that a foreig-; brother was preaching at tiie Chapel in Canton ; at this I was glad and rejoiced. I left the school- room, gave up teaching, and three of us went travelling to various places, where we taught these things, in the same way as we bad done at home. Then I perceived the truth of what the Scriptures say: — ‘A prophet is not without honour save in his own country, aitd his own house.’ We bent our course towards Kwang-se, and to various places there; and many there who beard the word were desiroi.s of w(irshi|i|)ing God. We (tassed and repassed between Canton and Kwang-se several times: and though some believe in Can- ton province, the greater number are foun:l in Kwang-se. “ ‘ At the commencement of our preaching, the officers and soldiers admitted that the preachers were good men ; they therefore did not contend with us, only wishing, as they professed, to drive out thieves. Yet soon we were indicted, and two of our numbers, Wang and Loo, were persecuted unto death ; thus fighting commenced merely because we taught men to love one another, and do good. Soon, however, tens of thousands of people were assembled for our protection. How could we but estem these fathers and brethren as sent by Heaven, to whom the true policy would be to join ourselves ? We now publish the true doc- trine, and daily increase in numbers; while those who contend with us have to succumb. Tbe strict rules which have been established in our army are tipright ; and among the people men's hearts bow with submission, while the fame of onr success daily extends. Myself and fellow-preachers have been sent among the villages to endeavour to con- vert men, by publishing abroad these tidings ; but contrary to expectation men's hearts are not unit- ed. Our affairs have been talked about outside, and the covetous officers and their vile dependants have desired to seize us, but fortunately we have hitherto obtained the aid of our Heavenly Father, and elder brother, and escaped the snares which have been laid fonts. Although now not thorough- ly united, we hope that we soon may be, and this doctrine every where extend.’ “ 't’lie narratar's tnillifuliiess. — I must say, that the foregoing narrative, in connection with reports received from other quarters, looks feasible, and I cannot but believe it in the main. Indeed my own knowledge of the facts corroborates a part of the narrative.(4) Some time in 1846, or the year (4) Tlie matters which have since come to light and the progress of events, all combine to establish tlie truth- fulness of the narrative. following, two Chinese gentlemen came to my house in Canton, professing a desire to be taught the Christian religion. One of them soon returned home, but the other continued with us two months or more, during which time he studied the Scrip- tures, and received instruction, whilst he maintain- ed a blameless deportnjent. Tills one seeins to have been H ung-sew-tsueii, the chief of the insur- rection; and the person whose narration is above given was perhaps the gentleman who accompanied him, but who subsequently returned home. When the chief (as we suppose him to have been) first came to us, he presented a paper written by him- self, giving a minute account of having received the book ‘good words exhorting the age,’ of wliicli his friend speaks in his narrative : of his having been taken sick, during wliich he imagined that lie saw a vision, the details of whicli lie gave, and whicli he said confirmed him in the belief of wiiat he read in tlie book. In giving tlie account of his vision, he related some things, whicli I confess 1 was at a loss, and still am, to know where lie got tliem, without a more extensive knowledge of the Scriptures. He requested to he baptized, but he left for Kwang-se before we were fully satisfied of his fitness; but what had become of him I knew not until now. “ Descri/ilioii nf the man. — He is a man of ordinary appearance, about five feet four or five inches high, well-built, round face, regular features, rather handsome, about middle age, and gentlemanly in his manners. “ Repnrt.i. — It has been reported that a part of the rebel army was composed of a jiarty calling themselves the Shang-ti society, i. e. ‘ the God So- ciety.’ Same have said that one of Mr. Gutslaff’s disciples had joined the rebels, but I little thought of this being the man, still less that he had become a leader in the affair. Nor liad I before any ad- equate idea of the nature of the struggle. It has been siqiposed that the object was to upset the present dynasty; and that may be the design of some of the rebels, for aught I know: for like David's army it is made up of a mixed multitude (1 Sam. 22: 2). I presume this consists of all the malcontents of the country, on whatever ac- count, who are uniting with them; but at least that part of the rebel army, composing the Shang- ti Society, must not only have a different object in view, but a much more important one. Instead of rebelling against the government, they seem rather struggling for religious liberty, and are realhj upsetting idolatri/. I now begin to sympa- tbize with them in their struggle, and to look for important results. How wonderful was the pro- vidence, and how unexpected the opening into China effected by means of the foreign war: and now no less wonderful will be the result, should the present be the means of casting down their idolatry, and opening the way for the universal spread of the Gospel among them. The followers of Hung-sew-tsuen, I presume, look upon him not only as chief commander, but also something in the capacity of a prophet or teacher of religion. And he himself, I presume, is somewhat imbued with superstition; yet he is represented as strict in his morality and as a destroyer of idolatry, even forbidding his followers to write pae, to worship, on their visiting cards, because, said he, ‘I was taught in Canton that it was wrong.' Now if he is really thus acting cnnscientioiisly, and doing the best lie knows, according to the scriptural instruc- tions which he has received, doubtless good will result: though, like Apollos, he may still need some one to ‘ex|)ound to him the way of God more perfectly.’ .-Vets 18: 2(i. “ .-V few days ago I was conversing with a Chi- nese gentleman here, who is ])ersonally acquainted with the chief He says that about 101), 01)0 jieople are now numbered ou his side, that he is ]Hipular among them, treating them with respect, generosity, and kindness, much more than the . otficeis of government do. That he is abstemious and seif-denying, while his cause is fast gaining ground. ‘If the Lord assists him, added the Chinese gentleman, he will succeed, if not, he will be overcome, and it will not be long until the matter is determined.’ 'J’his resembles the sentiment of Gamaliel, expressed in the •Tewish council: ‘now I s:iy unto you, refrain from these men, and let them alone: for if this counsel or this work be of men it will come to nought: but if it he of God ye cannot overthrow it: lest haply ye be found even to fight against fiod.' Acts 5: 38. 30. How deeply should I now regret to see any foreign power aid the Chi- nese Government against these men! 'J'his thing has been somewhat canvassed, and before I was better informed. I felt but little on the subject; but now, with the information received, the know- ledge I myself have of the facts of the case, and the view I take of the whole matter as under the direction of Providence, I should exceedingly regret to see any foreign power fight against this party, ‘lest haply they he found to be fighting .against God.' The idolatry of this nation must come to an end, and who can tell but this is the Lord's set time. While I am hot prepared fully to commend nor to condemn what Huns is doing, I would say. let the matter, under the wise dispen- sations of Providence, be left in the hands of the Lord, who will do right. Though the very thing the chief is doing may not be altogether com- mendable, any more than the former foreign wav with China, yet in its results, as to the spread of the Gospel in China, the tendencies may juove equally propitious. •• The still small voice, in which the Lord spake to Klijah, was preceded by a great and strong wind, that rent the mountains, and brake in pieces the rocks; also by an earthquake and fire; in all which the I,ord was not; but by these Elijah was tirepared to listen to the voice of the Lord. Now one thing is certain ; nothing less than a mighty shaking and rending of the old customs of the Chinese, could ever have moved them from their regular routine of doing things, both in political and religious matters. That breaking and rend- ing of external barriers was realized in ‘the great and strong wind’ of the foreign war of 1842, when the mountain of obstacles to national intercourse was broken and rent; and now' in 1852, a like mighty shaking and internal fiery renovation is going on, which I sincerely hope and pray may result in the prostration of idolatry, and the ])re- jiaration of the jjeojde for listening to ‘the still small voice’ speaking to them in the Gospel of Christ. •‘ China’s crisis . — How earnestly ought Christians to pray and strive for the furtherance of the Gospel :imong this people, under ])rcsent circumstances? and to make the most of every opportunity of usefulness that may soon offer! Heludd what Cfod hath wrought! Not only opened China ex- ternally for the reception of the teachers of the Gospel; but now one has risen up among them- selves, who presents the true God for their adora- tion, and casts down idols with a mighty hand, to whom thousands and tens of thousands of the jteople are collecting! May we not therefore humbly trust, though with fear and trembling, that this struggle is going on under the wisdom and guidance of the deep counsels ofaltnightv find, and designed by Him to bring about His own purposes and glory, in the renovation and salvation (jf this numerorts people. “Canton, October (ith, 1852.’’ The above letter, considering the d:ite at which it was written, and the siiirit of good sense and piety which it breathes, is wortliy of altcntive consideration. It was penned in the autumn of last year, and frotn it we learn that the real nature of the struggle, and the religiotts cliaracter of its origin, was known to parties in Canton. Irefore the insurgents jrroceeded northwards, and long before the Hermes visited Nan-king. It does not appear who the individual was who visited llong-kong in September last. Mr. R. says that he was of the same surname with the chief, but there is no one of the prominent charac.lers in the insurrection who goes by the same sirrnanie. 'I'he account given by this narrator of the chief of the insurrection, corresponds in a re;narkable manner with what Hung-sew-tsuen has said of himself in his various pamphlets. The remark- able man, with large sleeves and long treard, w ho gave him the books, is doubtless Leang-afa. The date of this occurrence must be fixed for the year 1833; if ihe chief Hung was tlien sixteen years of age, he tnust now be 35 or 3(). It was pro- bably a few years after this, when be I'ell-sick, and his spirit, as he says, we:it uf) to heaven, where he ■supposes that he had the vision referred to, iir which he received instructions corresponding to the doctrines taught in the hook. The narrator says, that it is ten or twelve years since he became an attendant of the chief. It might have been ..ome- thing more. The chief says, in his Trimetrical Classic, that in 1837 he was received u)) into heaven, when the iiffairs of heaven were clearly pointed nut to him, and the great Goii instructed him in the true doctrirre, Nc. So also in the pro- clamation hy Yang arrd Seaou, it is stated that in the year 1837 God seirt an artgel to take trp the chief into Heaveir. The assttmed visions, therefore trtust be placed in that year. I In 18l(), orthe follow iitg year, Mr. II. says, a man rertraitred with hitrt two rtronths, studying the Scriptures arrd receiving instructiorr, whilst he I mairrtained a hlameless deportrrrerrt. This ntair he thinks must have been the chief himself; and there is good grottttd for the sup|tositiotr. First from his stating that he had received the book, entitled, ‘good words exhortirrg the age.’ Se- condly frorrr his havirtg beett subsequently taken sick, during which he professed to see a vision which enttfirmed him iit the belief of what he read in the book. No rloubt, if Mr. R. had beett aware of the important part which this irtdividual was destined to play itr the drama of Chitrese history, he would have observed him more closely. 4 am! instructed liim more carefully. As it is, Mr. 11. is the last foreigner wlio was destined, in 1846, to see the leader of the insurrection, until at.sonie future period, he be seen on the throne ot China, or on the scaflbld. From tlie time when he lived with Mr. II., nothing appears to have been heard of him di.stinctly until he is mentioned in the Pekitig Gazette, which says that in August, 1851, he entered the city of Ynng-gnan, in Kwang-se, at the head of a victorious army. From that time to this he has been prominently before the public. From the account given by the person who visited Hongkong, it is evident that as far as Hung-sew-tseuen and his followers are concerned, the insurrection originated in religious persecu- tion. The informant says, “It was not the ori- ginal design to raise a rebellion ; but from the encroachments and injuries inflicted, by the offi- cers and soldiers, to which we could not submit, there was no alternative left us.” “ Wang and Loo were persecuted unto death ; and fighting commenced merely because we taught men to love one another, and to do good.” These men were animated by’ a desire to abandon idolatry, to worship one God, and to persuade others to do the same. They were hindered in their design by the officers of government, who put some to death. What was to be done ? Were they to wait until they were all killed, or endeavour to stem the tor- rent of persecution, and if it must be, meet force by force ? There are those who say, that they ought to have submitted with meekness to the persecutors’ rage, and to have committed them- selves to God by prayer. It does not appear that they had advanced thus far in religions knowledge and experience. Their zeal seems to have exceed- ed their knowledge. They believed that they had a work to do — they were hindered by force and violence from carrying out their views — had they been few in number they might have fled, but their number was too great for them all to flee. It became with them simply a matter of calculation : are we likely to succeed if we raise the standard of insurrection ? they thought they were, and their enemies having goaded them to the fight, they accepted the challenge. Once engaged in it there was no alternative, but complete victory or entire extermination. The imperialists, had they suc- ceeded, would not have left them a “dog or a fowl remaining” — they were therefore compelled to go on ; success inspirited them to further action, and the idea gradually broke in upon them, that they might overturn the dynasty and establish a Chris- tian Government. In 1850, they proclaimed their chief, emperor, and from that period they have continued to date his reign. Reference is made in the narrative to the book entitled “ Good words exhorting the age,” given to Hung-sew-tseuen by a remarkable old man, the perusal of which made a deep impression on his mind, and laid the foundation for the move- ment which has shaken the whole Chinese empire. We have already identified the old man in ques- tion, and shown him to be none other than Leang- afa, a Chinese evangelist still in the employ of the London Missionary Society. The book itself is yet in existence, and it may not be uninteresting to set forth various things respecting it, which have been collected from various sources, and then to give an analysis of the work itself. In the 2d volume of Dr. Morrison's life, we meet with the following statement: “July loth, 1831, Dr. Morrison says, ‘Leang-afa is busy on the Scripture Lessons which he ex])ects to finish in two or three months.’ ” In a report from Dr. Morrison, dated Sept. 4th, 1832. he says, “ During the current year, Leang- afa has printed nine tracts, of about 50 pages each, composed by himself, and interspersed with Jias- sages of Sacred Scri|)ture.” They were revised by Dr. M. in manuscript, and afterwaids printed at Malacca. The general title is SititMW Keuen-she-leang-yen, Good words exhorting the age. The author of the work has assumed the title, of “the Student of Virtue.” It does not appear that Leang-afa ever had the advantage of a thorough education: he was acquainted, however, with the arts of reading and writing, which were indeed necessary in order to the fulfilment of his duty as a type-cutter, in which capacity he was hired to go to Malacca, for the purpose of cutting the blocks for Morrison’s and Milne’s version of the Scriptures. .\t that place he became acquaint- ed with Christianity, and having professed his belief of the Gospel was ba|)tized by Dr. ^lilne. The writer has known him since the year 1817. and from that time to this has not heard or seen any thing to his prejudice, except a little hastiness of disposition which appeared to be the result of natural temperament. His hav'ing been constantly employed about books somewhat increased his ac- quaintance with letters. It has not, however, tended to the improvement of his style in Chinese, that the book which he was employed to print, was a transla- tion from a foreign work, in which the style of a for- eign tongue was too closely imitated, and phrases drawn up in unidiomatic Chinese. A few years after his baptism, having been animated with a desire to do something for the good of his coun- trymen, he conceived the design of writing a series of tracts, and publishing them for their instruc- tion. In so doing, however, his original defect, as regarded the want of an early education, and his foreign style derived from a constant perusal (d books composed by Europeans, became apparent. The passages of Scrijiture, and sometimes whole chapters of the Bible quoted by him, are of course taken almost word for word from the translation executed by Drs. Morrison and Milne : for no other was then in existence. The explanations and enlargements appended by him, are not un- like in style the work which he had for a text- book, or the diffuse mode of address which he was accustomed to hear in pulpit discourses, intended for the common people. These causes combined have rendered his style exceedingly dift'use, and tedious by multiplicity of words. He seems to have had no knowledge of the proper use and position of Chinese particles, and to have taken not the slightest care to construct his sentences in an idiomatic manner. To a well-educated Chinese his pro- ductions cannot be acceptable: on every page, and almost in every line, something occurs offen- sive to good taste and philological propriety, which would induce a well-informed native to lay aside the book, as one which it is unpleasant to read. Nevertheless the meaning is in most parts appa- rent, and persons who are not very particular about the forms of expression, and only anxious to reap some spiritual benefit from the production before them, miglit he inclined to reperuse, and ultimately adopt it as a model. This seems to have been the case with Hung-sew-tseuen. He not only adopted it himself as his vade mecum, but made it the basis of tlie instruction which he com- municated to bis friend, to whom iMr. R. refers. The work consists, as Dr. Morrison says, of nine volumes, of about 50 pages each : each volume has a separate heading, independent of the general title, and as there is no particular arrangement, and no necessary connection between one part and another, the different volumes might be issued separately. The following brief analysis of the work will enable our readers to form their own opinion. Volume I. Is entitled “ A true account of the salvation of mankind.” It is divided into the following sections. Sect. 1. A paraphrastic version of the third chapter of Genesis, mainly founded on Morrison’s translation, containing an account of the fall of man. It is very likely that this first section of the work made the deepest impression on the mind of the newly-awakened Hung, and we find various expressions employed therein frequently occurring m his writing.s. It has been suggested that the opening phrase Shin Yay-ho- hwa, intended as a translation of Jehovah God, has probably been mistaken by him ; and as there is no indication in the whole of the first volume that \ ay-ho-hwaisaproper name,he might have under- stood the first two characters Shin-yay, to mean “ Spiritual father;” and, not knowing at first what to make of the other two, he perhaps omitted them when quoting the phrase. That something of this kina suggested itself to him is not unlikely, for we find the phrase in the proclamations, publish- ed by imperial appointment, with an explanation. ■‘The great God she-shin-yay-she-hwun-yay, is a spiritual Father, he is a ghostly Father.” The same form of expres- sion occurs in the Trimetrical Classic, though in other parts of the rebel books we find the word Jehovah in full. In the very first line of Afa’s book, we meet also with the phrase Seay-shin-peen-wei-shay-mo, the corrupt spirit transformed himself into the ser- pent devil, or the devilish serpent. “ The devilish .serpent” is a form of expression quite new to a Chinese, which no unassisted native would think of employing. They have no idea of connecting a serpent with the devil ; yet in the proclamations above referred to we meet with it very frequently, as also in the Trimetrical Classic ; and in the Im- Iterial Declaration of T’hae-ping, which is suppos- ed to have been written by the chief himself, we have the expression Laou-shay- yaou-kwei, the old serpent, the devil ; apparently taken from Morrison’s translation of Rev. I ‘2: 9. and 20 : 2. Sect. 2. Is an exhibition of the manner in which mankind became involved in idolatrous practices, and consists mainly of an exposure of the idolatry of China. Sect. 3. Is merely a copy ef Morrison’s version ' of the first chapter of Isaiah. Sect. 4. Is a transcript of Morrison’s version of j the 5th, Cth and 7th chapters of Matthew. In this volume the word Shin is used for God, sometimes with the addition of Jehovah : but after passing ever 'Id pages we meet witli the i phrase Shin-teen Shang-ti. j On the 34th page, in paraphrasing Isaiah 44: 9— 21, he uses the same phrase for God, though i • throughout the quotation from Matthew he uses | Sinn alone for God. Volume II. Is entitled “ Follow the true and I reject the false.” Sect. 1. A discourse on the text, •' God sent not his Son into the world to condemn the world, but I ; to save the world.” John 3:17. Sect. 2. Ditto on “ A rich man shall hardly enter ; ■ into the kingdom of heaven.” Matthew 19: 23. Sect. 3. Ditto on seeking \into familiar spirits and wizards, founded on Isaiah 8:19. Sect. 4. On regeneration, founded John 3 : 1 -21. Volume III. A collection of various tracts. Sect. 1. On the holy truths contained in the *1 true Scriptures. i Sect. 2. On redemption by Christ. q Sect. 3. The 19th Psalm, and Psalm 33: 4-22. I Sect. 4. Isaiah 45 : 5-21. , Sect. 5. Genesis, chapter the first. Sect. C. On the Creator of all. Sect. 7. On original righteousness. In this volume occur several expressions, a- mong the mass of unidiomatic phrases, which have doubtless laid the foundation for some unusual modes of speech to he met with in the books of I : the insurgents. Afa introduces tlie following sen- n tence “Jehovah said. Besides me there is no spirit , (god);” and in another place he says, “ ]{i^ Besides Spirit (God) there is no spirit (god) ;” a mode of expression which could only have been derived from foreigners who werei ^ in the habit of using the word Shin for God by way of eminence. Afa, who was necessarily under the influence of those from whom he receiv-i ed his knowledge of Christianity, might very easi-j ' ly have adopted it; and when we consider with what especial reverence Hung-sew-tseuen regard- ; ed his “.Good words for exhorting the age,” we !1 need not wonder that he should occasionally adopt the phraseology found therein, and write, ns he has done, “ Besides tlie great God there is no ' spirit (god.)” Volume IV. Is entitled “Miscellaneous ex-! planations of Holy Scriptuie.” ! Sect. 1. A discourse on the text, “Labour not for the meat that perisheth.” John C: 27. Sect. 2. Ditto on “Wherein thou judgest an- j. other thou condemnest thyself.” Rom. 2: 2. - Sect. 3. Ditto on “All is namity and vexaticni of spirit.” Eccle.s. 2: 11. j Sect. 4. The flood, founded on Gen. VI. & VII. ^ Volume V. Is entitled “Miscellaneous state- ti; ments founded on Scripture.” Such as the fol- li lowing: Ci 6 1. What shall it profit a man to prain the whole world, and lose his own soul. Matt. Hi: 2(i. 2. We must all apjiear before the judgment seat of Christ. 2 Cor. 5: 10. ;5. God so loved the world See. John 3: 16. 4. He that confesseth and fnrsaketh his sin shall find mercy. 1 John 1 : 9. 5. Receive with meekness the engrafted word. James 1 : 21. 6. One day is with the Lord as a thousand years. 2 Pet. 3 : 8. 7. God dwelleth not in temples made with hands. Acts 17 : 24. 8. Whom the Lord loveth he chasteneth. Heb. 12: 6, 7. 9. The kingdom of God is not in word hut in power. 1. Cor. 4 : 20. 10. What advantageth it me if the dead rise not. 1 Cor. 15: 32. 1 1. Heaven and earth shall pass away, but my word shall not pass away. Matt. 24: 35. 12. Every creature of God is good, if it be re- ceived with tlurnksgiving. 1 Tim. 4: 4. 13. Take no thought saying, what shall we eat? Matt. 6:31. 14. Whosoever shall call upon the Lord shall he saved. Rom. 10: 13. 15. Not as pleasing man but God, who trieth our heart. 1 Thess. 2 : 4. 16. Paraphrase of Rom. XII. 17. Ditto of Rom. XIII. 18. Destruction of Sodom and Gomorrah. 19. Paraphrase of the fifth chapter of James. This volume is a collection of short sermons on the above texts, from a review of which some idea may be formed of the general tendency of the writer’s mind, and, if the subjects be well handled, of the probable utility of the book. Volume VI. Is entitled “a perfect acquaintance with the true doctrine.” Sect. 1 . The 5Sth chap, of Isaiah, a little altered from Morrison’s version. Sect. 2. The 5th chap, of Ephesians. Sect. 3. Contains Afa’s autobiography, giving on account of his previous ignorance of himself, ;ind his vain attempts to satisfy the slight up- braidings of conscience with which he was visited, by burning incense, and reciting some of the classics of Buddha ; until he fell in with the late Dr. Milne, at Malacca, who unfolded to him the scheme of redemption. At first, he paid little at- tention to this subject, not being much pleased with the doctrine. He was particularly offended with Dr. M.’s denunciations of idolatry, and though constrained to listen to him, he speedily forgat all he said. After some time he met with a Buddhist priest, of whom be enquired how the forgiveness of sins was to be obtained ? and was informed that if he recited the “ heart classic,” Buddha would be ))leased with him : still more if he gave a little money to the temple. Tlie priest, then gave him a book, which he was to recite hundreds and thou- sands of times, and in proportion to the number of times would be the amount of forgiveness awarded him. Afa complied with his directions; but one day the thought occurred to him, “ I am now 28 years of age, and have committed many sins; how can I expect, that by merely reciting this book, without performing a single good action, I should obtain forgiveness?” He therefore discontinued the practice, and paid more attention to what Dr. M. told him: particularly when he told him of a Saviour. From this time he began to pray to God, to keep holy the Sabbath-d.ay, and read the Bible regularly. When he came to passages which he did not understand, he applied to Dr. M. for explanation; and in this way became gradually ac- quainted with the way of salvation through Jesus Christ. After a time he requested baptism; and having been instructed in the duties required ol those who wish to be baptized, he retired to his chamber, and thought with himself, “ I am a sinner, and if I do not rely on Jesus for salvation, how can I e.xpect to be reconciled to God?” His mind was soon made up, and he requested that the following Sabbath be might be received into the church by baptism. This was acceded to, (November, 1817) and he took the name of a “student of virtue.” Some time after this he composed a little book on the subject of redemp- tion, which he shewed to Dr. Morrison, at Canton, and having obtained his approval, he printed 200 copies for distribution. As he was thus engaged, some one accused him to the government officers, who sent the police to apprehend him, with his 200 books, and the blocks from which they were taken. The officer abused him for believing in Jesus, which he said was contrary to law. After the ex- amination he was committed to prison, where he tried to think how it was that he was apprehended for circulating good books, and came to the con- clusion that it must have been on account of some fault which he had committed, on some other oc- casion, for which his heavenly Father had sent down this punishment. Two days afterwards. Dr. Morrison adopted means for getting him liberated. The officer, however, ordered him first to receive 30 heavy blows with the bamboo, which made the blood to flow from his body, and caused him ex- treme pain ; besides which the police-runners ex- torted from him seventy dollars : but all this, had 110 effect in causing him to abandon his religion. After this he instructed his wife, and finding her willing to receive the religion of Jesus, he acted according to circumstances and baptized her. From that time he and his partner in life have together endeavoured to follow the Saviour, and serve God in sincerity. Subsequently (November 20th, 1823) he and his wife took their infant son to Dr. Morrison, requesting baptism for him also. In the course of a few j'ears. Dr. M. finding him sincere in his desire to propagate the Gospel a- mong his countrymen, ordained him to the office of evangelist, (1823) and gave him the right hand of fellowship, telling him to make known the re- ligion of Jesus far and wide. By the grace of God, he adds, he has been the means of awaken- ing several persons, who have abandoned idolatiy, and embraced the religion of the true God. lie further beseeches the aid of the Holy Spirit, to enlighten his mind more and more in the knowledge of Divine things, and make him bold and constant in this endeavour to spread the truth, that he may make full proof of his ministry. Sect. 4. On suffering reproach for Christ's sake. Sect. 5. Acts 22d chapter, with a short preface. Sect. 6. 1 Timothy, 2d and 3d chapters: all according to Morrison. Sect. 7. Rev. 22d chapter : a little altered from Morrison’ s. Volume VII. “On obtaining happiness, whether in peace or peril.” Sect. 1. A discourse founded on ‘•'We must through much tribulation enter into the kingdom of God.” Acts 14: 22. Sect. 2. Ditto on “ Whossoever shall offend one of these little ones, it were better for him that .a mill-stone were hanged about his neck,” &c. Matt. 18: 6. Sect. 3. Ditto on “See that ye refuse not him tliat speaketh,” &c. Heb. 12: 25. Sect. 4. 1 Corinthians, 1st and 2d chapters. Sect. 5. Ditto 13th chapter. Sect. 6. 1 John, 4th chapter. Seet. 7. On the exemption from all calamity, and the possession of alt good, obtained b}’ the virtuous in the world to come. Sect. 8. On the misery of those who reject the Gospel. Volume VIII. Entitled “Excellent sayings from the true Scriptures." Sect. 1. Jeremiah 23 : 19-33. Taken from Mor- rison’s version. Sect. 2. -4. discourse on the text “ Prove all things, hold fast that which is good.” 1 Thess. 5 . 2L Sect. 3. Ditto on “The day of the Lord will come, as a thief in the night.” 2 Peter 3: 10. Sect. 4. Ditto on “ They are of the world, there- fore speak they of the world: we are of God; he that knoweth God heareth us.” 1 John 4: .5-0. A long discourse of 28 pages. Sect. 5. Genesis, 4th chapter. A new transla- tion, or paraphrase, mainly according to Morrison. Sect. 0. A discourse founded on “Judgement must being at the house of God.” 1 Pet. 4: 17. Volume IX. Entitled “Important selections from the ancient Scriptures.” Sect. 1. Acts 19th chapter. Sect. 2. Ephes. 6th chajiter. Sect. 3. First Thess. 5th chapter. Sect. 4. Sermon on James 4 : 13. “Gotonow, ye that say, to-day,’’ &c. Sect. 5. Do. on 1 Tim. 0 : 6. “Having food and raiment, let us be therewith content.” Seet. 0. Do. on 1 Tim. 1 : 15. *• Jesus Christ came into the world to save sinners.” Sect. 7. Commentary' on Col. 5th chapter. Sect. 8. A Refutation of various errors’ Sect. 9. On the day of judgement. It may be remarked, with respect to the above tracts, that one fourth of the whole is taken ex- actly from Morrison’s version of the Scriptures. Whatever the advocates of that version have to say in its behalf, it is very certain that purity of Chinese style is not one of its characteristics. The Committee of the Bible Society, in their Report for 1814, say, “ There seems no room to question the admirable fidelity of the translation of Drs. Morrison and Milne; but sinee this great work was finished, the knowledge of the difficult language of China has been matured, and Dr. Morrison himself conte:nplated a revision. So strongly is the necessity' for a revision felt by the Missionaries now in the field — that they' decline to take any very active part in the work of distribu- tion, till this previous object has been accom- pli.shed.” It appears from thesibove extract, that the version executed by Drs. Morrison and Milne was defective, as it regards the idiom of the Chi- nese language; the same defects must therefore have attached, iir the degree in which it was quoted, to the tracts now under review. It is not unlikely', also, that in those jrarts of his books, where Afa does not quote the former versioir of the Scriptures, his style would naturally be formed according to that model ; particularly as he had not, by pi'evious scholastic training, had an opportunity of forming an independent style. If it be said, that Afa was a Chinese, and would therefore write like a Chinese : we may reply, that he was a Chi- nese who had beeit under the instruction of for- eigners, from whom he had received his religious views, and to whom he would be likely to look up with unquestioning reverence. It is worthy of remark, however, that notwithstanding tlie in- fluence thus exerted over A fa’s mind, and the ex- ample set before him in the version of the Scrip- tures, whieh he was compelled to i:se. he has fol- lowed his own predilections in regard to the term he has most frequently used for God throughout his tracts. In all the quotations and extracts from Scriptures, which occupy one-fourth of the w hole work, the single word S/tin has been used for God by way of eminence, as well as for imaginary deities. It does not appear, however, that Afa was able to satisfy himself with this term. In the first tract cotnposed by himself, against idola- try', he has used this term when sjteaking of the va- rious imaginary beings worshipped by the heathen ; but when he came to speak more distinctly of God, he etnployed the compound term Shin-teen-shang-te. The first part of this phrase, though a combination which does not occur in any Chinese book, in the sense of God, was used regularly and systematically in tracts and preach- ing, by the late Dr. Milne, to whom Afa is in- debted for his first lessons in Christianity, and it is not wonderful that he should have adopted it. SUaug-te also was frequently employed by' Dr. M. particularly towards the close of his life, and Afa seems to have thought himself more secure by combining the two, and using this compound as his usual phrase for designating God by way of emi- nence. Dr. iMorrison, likewise, except in the translation of the Scriptures, frequently employed these terms, either together or separately. What- ever Afa did in this respect must be considered as the result, in a great degree, of his connection with those two eminent men ; only' in the more frequent usage of any one term in his works, more than another, we may trace the natural bias of his own mind, as it regards the one more agreeable to his vernaeular instinct. We have collated with some care the whole of his works, in order to ascertain exactly his usage in this particular, and the following is the result: I Cc on ic &0 CO Cl O Shin for the true God -.1 « I -r ct kfi « c* o Do. for feople are not familiar. Tlie first is the doctrine of nntversal depravity. Tlie very first sentence, “ who has ever lived in the world without offending .-igainst the commands of Hea- ven ?" is somewhat nmisnal in Chinese; but the second sentence is set forth as entirely a new doc- trine to tills people, “until this time no one has ever known how to obtain deliverance from sin the thiid takes the native reader a stage further in the voyage of discovery, and tells him that “ now the great God has made a gracious com- munication to man; and from henceforth who- soever repents of his sins may ascend to lieaven.” While some .sentences further on lie is informed that tlie future condition of mankind includes two states, the one a liell of endless misery', and the other a heaven of everlasting happiness. None of these ideas seem ever to liave beamed upon the mind of Confucius, and none of them are to he found in any part of his writings. Hut the author of these jirecepts goes a step further, and in tlie following hymn sets forth the scheme of redemption, as plainly as could be de- sired by the most evangelical writer: — “ How different are the true doctrines from the doctrines of the world! “ They save the souls of men and lead to the en- joyment of endless bliss: “Tlie wise receive them witli exultation, as the source of their happiness : “Tlie foolish when awakened, understand tlierehy the way to heaven. “ Our heavenly Father, of his great mercy' and unbounded goodness, “ Spared not his first-born Son, hut sent him down into the world, “To give his life for the redemption of all our transgressions, “The knowledge of which, coupled with repen- tance, saves the souls of men. The above lines constitute tlie redeeming fcatnie of the whole hook ; they deserve to he written in letters of gold, and we could desire iiotliing better for the Chinese, than tliat they were engraven on every heart. From the above hymn a poor sinner may' discover the way of salvation, and tliis doc- trine followed steadily out, will undoubtedly lead the eiujuiring mind in the right road to lieaven. 'J'his one hymn is worth the four books and the five classics of the Chinese all jiut together. The fiirgivcness of sins, according to our author, is to he sought by sincere repentance and fervent prayer. Prayer may either be witli or without form ; it must however he continuous and regular : regular prtiyer must he offered nioniiiig and even- ing, and on occasion of every meal: with an in- creased amount on the return of every Sabbath ; w liile especial prayers .are to be offered up on ex- traordinary occasions. "With the view' of assisting those who are unaccustomed to the work of devo- tion, various forms of prayers are given. It is observable th.at all tliese prayers are to be present- ed through the merits of Jesus Christ who redeem- ed ns from sin ; and in most of them there is a distinct allusion to the work of the Holy Spirit in changing our wicked hearts. There is indeed a certain sameness in them, but that sameness arises evidently from a wish to bring in on each occasion the doctrines above alluded to, and to conform in a great degree to the phraseology of the Lord's Prayer. Of the Lord’s Prayer the greatest part is incorporated into every form of devotion ; tlie parallels are as follows: — Onr Father, which art in heaven : Hallowed be thy name: Thy kingdom come : Thy will be done on earth as it is done in heaven : Give ns this day our daily bread; Forgive us our sins &c. Lead us not into temp- tation. But deliver us from evil Amen. We pray the great God our heavenly Father', which art in heaven. Tliy will be done on earth as it is done in heaven : Every day bestow upon us food and clotliing: Forgive our frequent tran.sgressions ; Never allow us to be de- ceived by demons ; Deliver us from the evil one ; This is our heart’s sin- cere desire. The omission of any reference to the second and third clauses of the Lord’s Prayer may have ari- sen from a want of ability to comprehend their meaning. Some of the clauses referred to are closely imitated, and to others a more distant allu- 1 sion is made. On a com|)ari.son of tlie original will) tlie version of the Lord’s Prayer contained in tlie revised edition of the New Testament, drawn ii]) liy Messrs, Medhnist and Gntzlafl', in 183o, (which version according to Mr. R. was ])laced in the hands of Hnng-sew-tsenen and me- morized hy him,) we find in the fourth danse of the Lord’s Prayer an exact coincidence, except in one word. It does not agree so much with Mor- rison’s version; from which we conclude, that the author of the work before us availed himself of the version in question. The Amen at the end of the Lord’s Prayer is translated in the work before us, and we find on comparison that it is similarly dealt with in the version alluded to. M’hilst, however, the various jrarts of the Lord’s Prayer are introduced into these forms of devotion, there are other jietitions, which that prayer does not contain, and which the sincere snp|)liant feels ne- cessary in order to obtain the supply of his spiritual wants. Such as the prayer for the Holy Spirit’s influence, to change our wicked hearts, to enable us to repent and lead a new life, so that our souls mav ascend to heaven, through the merits of our Saviour .lesus, who redeemed us from sin. It must he ad- mitted. that some of these sentences are not expres- sed or arranged just in the way that an experienced (Christian, careful to set forth or guard the doc- trines of the Gospel, would have composed them ; still the germ of divine truth is there, and sulficient. if rightly followed out, to guide the enquirer in the way to heaven. We should consider, also, the circumstances under which the prayers have been composed, and rather rejoice at whatever good we find in them, than captiously complain of their supposed imperfections. M e are disposed to find more fault with the seeming prayer for the dead, directed to he used on funeral occasions, when the supidiant, after having placed the body in a coffin and brought it to the ))lace of burial, is directed to say : “ I be- seech thee, of thy favour to admit the soul of such a one uj) into heaven, to enjoy abundant happiness with thee.” It is possible that the author of this form of devotion might have intended merely to exiiress his wish, that the deceased (who is sup- posed to have died in the faith) might he received into a state of bliss; without imagining that any jirayer of his, after death, would contribute to- wards britiging him thither. However this maybe, knowing what abuses have been made of such things before, we cannot but deem the allusion injudicious and unguarded. A worse feature of the case, is the presentation of animals, wine, tea. and rice, as offerings to God, on this and on other occasions of domestic importance. It is true, the ofierings are said to be made to God, and not to the spirits of the departed, as has been invaria- ble the custom in China hitherto: it is true also, that the ofi'erers could plead the example of ancient jiatriarchs, and eveit of more recent apostles. Yet if the institutor of these ceremonies had ;ead his New 'Testament more attentively, and had dis- covered that Jesus Christ had by oneoflering per- fected for ever them that arc sanctified, we can- not help thinking, that he would have seen the inniropiety of contitniing such ofierings, especially since the apostles and elders have “ written and concluded that the Gentiles which believe should observe no sucli thing.” Among the forms to he used on the Sabbath day for |)raising God, we find the following doxo- logy ; — “ We praise God, our holy heavenly Father ; “We praise Jesus, the holy Lord and S.iviour of the world ; [ligei'.cc ; “ We praise the Holy Sjiirit, the S.icrcd Intel- “ We jiraise the three persons, who united consti- tute one true Spirit (God.)” 'This doxology is of course of Christiati origin ; and must have been obtained directly from the teaching of some missionary. We do not remem- ber to have met wdth it in Afa’s hook ; tint a doxo- logy almost identical with this, except in the change of the word used for God, is foittul in a tract published by the American Baptist Missio- naries in 18f8: if we could obtain one of an ear- lier date, when the members of that mission used the same term for God. which the insurgents do, we should jirobably find the resemhlanee more striking. It is to be remembered that Hung-sew- tseuen, in ISloor ISIfi sjient two or three months in the house of one of the above-name, 1 missiona- ries. We present ihe two forms of doxtdogy in the originals to enable those acquainted wiih the lan- guage to compare thenr : — of llie y/w. Ilii/i. Mis. Sifet BF. PM PM mmmm ~ m m * jfi flip iiiip - -a IM: ^ ^ ^ ^ iKi m'±m After this doxology, and the evangelical hymn ' already ([uoted, we have a version of the ten com- ' mandments with a short commentary. Some j persons have blamed the insurgents for what they I call altering the ten commandments; hut if we j examine the sources from which they have pro-! cured the Chinese version of them, we shall not I think that they have ventured on many alterations on their own resjionsibility. ' 'The first commandment reads with them | If? tsung-|)ae-hwang-shang-te. | “ 'I'll on shall worship God:” which to ns sounds a little dill'erent from what iloses wiote, “'Thou shalt have no other gods before me.” In so ren- dering it however, tlie insurgents are not without a iirccedent. In an edition of the ten command-1; ments, ))ublished in LS tl, at .Macao, and printed' ■ with the ty|)cs belonging to the American I’lcsby-! ; terian Mission, we find the first commandment | read thus : tuh-pae-shang-tef ' “ Worshi)) God aloue.” Dn.rrjiogi/ of the Insurgents. ^ Hir-fe PM. PM. BF. B^ H ii III ± Ii ill Kf - ii lit m tR ® ffi 3 c rile insui'j'eiits have <> more coiri'ct ver- ai- I'ersion pnb- 1 ) 1 / the lishe/l at the lisheii by insurgeals. A))).Pies.press. Mr. Roberts. ^ puh ^ pub ^ puh haoii gj* k’ho hko wang ^ wang ^ wang hwang p* shang JM. 1" shang shin die p shang ^ die ming ^ ming ^ die ming The word hert “ used above for ' “taking in vain' diflers from the version given of it bv anv of the translators ofthe Old Testament, and as far as we know from that given by any other missionary in the tracts published by them ; shewing verj' clearly that the insurgents must have derived their know- ledge of the ten commandments, chiefly from the sources above mentioned. In the fourth commandment as given by the insurgents, rve are unable to discover the exact source from which they derived it. Ihere is a re- semblance to several, hut not so close a following of one in jiarticular as to enable us to state posi- tively, where they proettred it. In the commentary' to this command, the insurgents say “ In six days God made heaven and earth, hills aiid sea, and finished his work on the seventh day.” In the commentary on this command published at the American Presbyterian press, in 1841, we have almost the same identical expressions: as also in one published by the American Baptists. I n the fifth commandment they have imitated the same books as in the third commandment : — Insurgents’ Roberts' An). Pres. Mis. version. version. version. heaou heaou heaou jig shun jig shun ^ king foo foo foo moo moo -f?J' moo In the sixth commandment, the insurgents have nearly followed the same example; — Insurgents’ version. A))). Presb. Mis. press. ^ puh ^ puh haou gp k’ho ^ shah shah hae A A j'" In the seventh conimaudnient the insurgents do not appear to have imitated closely any of the versions in our possession ; and in repre.senting the prohibition of opium, as interdicted by this command, they stand alone. We find, however, some resemblance to their prohibition of “amorous glances and the harbouring of lustful imagina- tions” in the short commentary on the seventh commandment published at the American Pres- byterian Mission press, in 184-4, in which they sav, that “ to view with the eyes and desire in the heart ” the wife of another, is a breach of this comntand. In the insurgents’ version of the eighth com- mandment, there are some resemblances to Mr. Roberts’ version published in 1840. In their version of the ninth commandment, “ Thou shalt not utter falsehoods,” the resem- blance to the one so often referred to is the more striking because it occurs in no other: — Iiisargeiiis' versio7i. Am. Presb. Mis. puh puh haou k ho keang sliwoli WIL hwang m\s hwany fS" hwa m k'he A jin 3 in their version of the tenth cmnmaiuinunt there is no strict verbal resemblance to any of the versions now before ns. The word Sinai, at the close of this commandment, is writ- ten by the insurgents Se-nai, wliieh is according to the formula exhibited in Aiedhurst’s and Gutzlaff’s version of tl;e New’ Testament, issued in 1836, and found in the tracts pnblislicd by the Baptist Missionaries. It dillers, liowever, from that used by Dr. Morrison and .\fa ; sliow- ing that the insurgents have borrowed lather from the former than the latter. In the middle of the pamphlet before us, where the writer is giving directions as to what a penitent should do in seeking forgiveness, he says, “ Let him take a basin of water, and se-tsang wash himself clean, or if he fX-JHIySfJfe keang-lio-tsin-se, perform his aldiuions in the river, it will be much belter.” It is more than jirobable that we have here some allusion to the ordinance of baptism, though the writer speaks of it as something which the noviciate is to ad- minister to himself. In the account given by Mr. II. of the supposed chief of the insurrection, he says that the gentleman who came to him ■' requested to be baptized, but left for Kwang-se, before the missionaries were fully satisfied of his fitness.” Thus it apjiears that the ap])licant was not baptized by Mr. II. and it is not imiirobable that he subsequently baptized himself, and was thus led to recommend the self-administration of the same rite to his followers, as in the work be- fore us. The term used by Mr. II. in 1810, was tsan, to dip any thing in the water. This, however, does not occur in the rebel books at all. The term employed for bajitism by Dr. .Morrison and Afa, as well as in Aledhurst’s and Gulzlaft'’s New Testament ]iublished in 1836, is ^ se, the first of the characters exhibited above: but in the latter editions of Gutzlafi''s New’ Testament, pub- lished about 181 1, the word tsin is em])loyed throughout; which term was immediately adopted by Ml'. R. and subsequently by Mr. Goddard. In the insurgents’ tract, both words are combined, showing that they borrowed from both these sources, without confining themselves exclusively to either. There does not ajrpear to be the slightest re- ference to the ordinance of the Lord’s Supper in any of the insurgents’ books. 7'he Trimelrical Clttssic. The first six leaves of this pam])hlet are oc- cupied with a brief sketch of the history of the Israelites. After alluding to the creation of all things by God, the writer says, that in early anti- quity there was a foreign nation, called Israel, amongst whom God was honoured, and in behalf of whom he displayed his power. The writer then goes on to detail the removal of the children of Israel to Egyyt, their opinession there, and their deliverance thence by the hand of Moses, from whom also they received the Law. In the whole of this relation we find nothing oiijeclionable. and scarcely anything tequii ing p;irticnL‘r remai k. It is worth while, however, noting the origin from whence the writer derived his infoi niation, which can easily be ascertained by the names and tertns etnployeil. Iti the ftist pdacc, tlie won! K-sih-lee, Israel, is precisely tluil used in Medhurst's and Gutzlafi’s version of the New Testatnent, )uiblished in 1836. anil subse- qnetitly in Gulzlaff’s version of the Old. issued in 18'H'. The same mode of eN])rcssing the word Israel was adopted by Mr. Roberts in 181(1. The word ))reviously employed liy Moiriron, Milne, atid Afa was %h lilt, sometimes contracted into E-sih-urh. Had the chief of the insnricction followed the “Good words for exhoiting the age,” ' I which he fiist procured from Afa, he would have adopted the last of these terms; but as he has not, we coticlndo that he availed himself of the sitbse- ; qnent version ol' the New and Old 'J'estatnent by I Aledhurst and Gutzlafli The satne conclusion will be come to by a com- parison of the word Egypt as used by the insur- j gents, with the mode of expressioti adopted by other authors. Drs. Morrison and Milne, follow- ed by Afa, used E-cbe-pe-to ; while the term employed iti Medbnrst’s and Gut- zlalf’s translation published in 1836 and 1811. was Alih-se; the otic following the Greek, or rather the English proiiitnciation, and the other the Hebrew fc rm. Now there is such a tnatiifest difference between these two modes, that they could not by any possibility have been mistaken for each other, neither could a native who had only the one presented before liim, ever dream of the other. The insurgents, however, have uni- formly adopted the latter mode, showing that they must have borrowed this expression from the last named version. In like manner, Morrison, Ac. used for frogn fJJ teen-ke; Gutzlafl', Ac. chen- choo ; which latter the insurgents have imitated. For miDiiia, Morrison, &c. have used [|J^ ma-na; Gutzlafl’, &c. lien- loo, sweet dew, in which they have been followed by the insurgents. For omer, Morrison has used o-me-urh ; Gutzlaff • fh yih- shing, one pint, which the insurgents have imi- tated. 'fhe seventh and eighth leaves of the Trime- trical Classic contain a most refreshing exhibition of the doctrine of redemption, to which every Pro- testant Missionary would be willing to subscribe; and w ere the w hole work like this specimen, each one would rejo.ee to aid in its circulation. From the eighth leaf to the eleventh, the writer details the practices of the Cliinese regarding the worship of (iod and spirits. From the founda- tion of their empire, he says, up to a period ap- proaching the Christian era, the Chinese worship- I I 'I It ,s c I u n I t: t L ])t‘U (iod and prospered ; but for llie last '2,0110 veals, tbe worship of spirits and genii has lieen inlrodneed, wliieh lias resulted in perpetual inis- foi tune. The introduction of Huddhisui into China, 'oon after the rise of Christianity in the west, in- ei eased the superstition and consequent niisery of the people, until the very name of God was changed, and in that altered state applied to one of the idols of the 'J'aou sect: from which time men have degetierated more and more, and \ ielilt d themselves up to the delusions of the evil one. The account given of these matters accords veiy much with the statements of Chinese historians, and shows at once the writer's acquaintance with the history of his ow n eoiintiy, and the doctriins id natural religion. Those who wish to stnd\ the religion of the ancient Chinese, and its gradual degeneracy into the basest superstition, would lio well to peruse carefully the whole clause, and the I'assages of Chinese history w hich hear upon the subject. From the eleventh to the fourteenth leaves, we have a brief account of the visions with w hich the leader of the insurteetion su|)], 13. „ .. 21 . „ Oct. 30. 1851, Nov. 17. „ ,. so. 1852, March 2. ,, April 5. ,, Nov. 15. Those which were given out from Sept. 1851 to April 1852, are all dated at Yung-gnan, the last at Chang-sha, and the period when the book itself was published is March 3d. 1853, about a fort- night before tiie taking of Nan- king. When the communications said to have been made from heaven in 1818 were vouchsafed, the heavenly Father and the celestial elder Brother, are stated to have “ come down into the world, and display'ed innumerable miracles and powers, accompanied by evident proofs;” what these were it is not stated. It is most likely that the proofs referred to consisted in the successes which at- tended the efihrts of the insurgents, when they felt themselves called upon to resist the encroach- ments of the mandaiins, and to stem religious persecution by an tinned resistance. There is no evidence in this pamphlet that the insurgents even thought they saw the heavenly Father and celestial elder Brother in a visible shape. The mode in which the divine communications were said to have been made is referred to in that dated April 21st, 1819. What is exactly meant by a pencil in the form of a cross, on the summit of a hill, we are still unable to comprehend. It is of more importance to endeavour to ascer- tain what these communications are said to have been. On examining them carefully, we find them capable of being classified into three divisions ; the religious, the political, and the domestic. The religious truths said to have been com- municated in this extraordinary manner, are merely such as a person who liad read a few Christian books, and associated for a short time with Christian Missionaries, might readily scrape together. .\mong other things the jiainjihlet clcaily sets foi th the unity of God, and that there is no God hut God. It describes him as infinite in his at- tributes, being omniscient, omnipotent, and omni- inesent, the supreme over all ; rightly called Sliaug, supreme, and TV, ruler, which epithets, whether single or combined (in which latter form they are used as we use the word Ood), belong to him alone. He only is holy ; he onlv is the Father of all, and no one else deserves to be called b\' these names. 'I'he author of the decree before us, who is evidently the chief of the insurrection, distinctly denies the applicability of either of these terms to emperor or king, and disclaims them for himself. Emperors, he says, are only lords, or sovereigns, and tho.se subject to them are kings, and no more.* He goes on to say, that all things spring from God, — who created the universe in six days, who supports all, and determines all ; the troubles we experience are intended by our heavenly Father, as the trial of our minds. The soul is originally bestowed on us by him, who is called the father of our souls, and the father of spirits. Life and death, are decreed by Heaven, and how, it is asked, can one succeed by depending on one’s self? The commandments of God must be obeyed, and we must so act as to be able to answer it to our heavenly Father, and our celestial elder Brother. Those who thus act will become the sons and daughters of our heavenly Father, and the brothers and sisters of our celestial elder Brother, enjoying incomparable dignity in the present world, and interminable felicity in the next. Some might consider the above important truths as belonging to mere natural religion ; but with regard to most of them, we may .sa)% that they are such as Con- fucius never taught. The person who indited them evidently shows himself to be indebted, in no small degree, to foreign aid, and especially such as is to be derived from the Christian Scriptures. The author of the pamphlet represents our heavenly Father as having frequently spoken in his behalf, saying to the people, “ I have sent your lord down into the world, to become the celestial king ; every word he utters is a celestial com- mand, to which you must be obedient.” God is also rejiresented as exhorting the followers of this chief to be faithful and courageous in his cause; boldly to venture into battle, and faithfully to serve their countrj'. The heavenly Father is further represented as cautioning the adherents of this new' movement against treachery, and cowardice: as reproaching them for a want of union, and for cherishing a fear of the enemy; while on one occasion the great God is said to have put to death one Hwang-e-chin, for twice disobeying the commands given him, and attempt- ing to impose on Heaven. Of course the whole of this is mere assumption, and if not originating in the brain-sick imagination of the excited chief, must have been purposely invented for the pur- pose of overawing and controlling his followers. Such stratagems as these we cannot but deem wholly inexcusable. . In the pamphlet now before us, there are various references to Jesus, wlio is called the celestial cider Brother, and our Saviour ; he is said to have laid down his life on our account, and to have * It seems that formerly the hings suhject to the sovereign chief were styled royal fathers, but this title hr,s been discontinued, as intimating too great a con- forniitr to the corrupt customs of this vicious world. I I ■ I I 1 t 1 I I: t r ! 1 f sulVered misery — tliougli, in this publicatiuii, it is not stated tliat he did this for the redemption of mankind. The celestial elder Brother, as well as the heavenly Father, is reported to have frequently visited China during the last five years, and to have addressed the multitude engaged in the present insurrection: the purport of his snpjiostd exhortations, however, are not altogether such as we have been accustomed to hear from his lips. He tells them indeed to be at peace among them- selves, and to avoid contracting feuds and enmities ; to find out the way to heaven, and walk in it: also that self-indulgence is not likely to produce heroes, while the endurance of sufferings will be more likely to be followed by exalted dignity : but his more frequent exhortations, according to this publication, consist of such counsels as the following : “ When you go into the ranks to fight, you must not retreat, if you do, do not be surprised if I order you to be put to death: you must with united heart and strength, conquer the hills and rivers : you should not go into the villages to seize people’s goods, and w hen you get money, you must make it public. On one occasion Jesus is represented as scolding the people very much, for having secreted to them- selves what they had obtained. All which ex- hortations and reinonstances, like those ascribed to the heavenly Father, are of course to bo attri- buted to the mistaken conceptions or wilful jrer- versions of the pei-son who indited them. The representations contained in this pamphlet however, have principally a political bearing. The chief gives himself out as the lord or sove- reign of his followers, sent down from heaven ; every word he utters is declared to be equivalent to a cele.stial command, and he is to be obeyed next to God and his Son. The people must be loyal to him: they must remember whose lice they are eating, and in what work they are en- gaged ; when sent to kill the imps (their enemies) they must exert their strength, and press forward in battle. The arrangements of the cam)) are detailed, and the chiefs under which eacdi division is placed are named. These chiefs are called brothers, as belonging to the same faith. The tent of the leader is called the “ little heaven,” from which orders are to emanate, and the privi- lege to appear in which is to constitute one of the chief rewards of the brave. The legions are to march forward with courage and joy, as under the protection of their heavenly Father. Patrols are to be carefully kept up day and night. The soldiers are told that if they disdain death they will obtain life, but if they covet life, death will be their portion. They are exhorted to the display of a public spirit, and to the renunciation of selfishness. All the booty is to go into the public treasury: but the deserving will not be deprived of their reward. Examinations will frequently be held, the names of the meritorious will be dis- tinguished i this record is to be handed up through the various grades to “ the little heaven,” where will be settled the rank to which each one is to be elevated or degraded. The conduct of the meanest soldier is thus brought to the notice of the highest chief, and the road to promotion lies open to all. Should these inducements prove insuflicient, the faithful adherents of the cause are promised in- terminable felicity in the world to come. The pamphlet gives us a few glimiises at the outward circumstances of the host. On one occa- sion they seem to have experienced a want of salt: on another occasion the decree of the chief is dated on board a boat ; at all times the greatest care seems to have been taken of the sick and wounded ; every one was to e.xeit his energies in protecting the old and young, both male and female, so as to preserve them from every harm. Women, as well as men, sometimes fought in defence of the cause, and male and female ofificers are all to grasp the sword. No attention was to be paid to apparel, and every thing was to be disregarded that might interfere with the success of the enter- jjiise. No wonder that with such arrangements ami such motives, coupled with determined cou- rage and united hearts, success should have in so great a degree crowned their eftbrts. A word or two regarding their domestic ar- rangements. One great feature of the system seems to be tbe separation of males and females. 'J'lie insiiigents take a very' strict view of the duty of obeying the seventh command. The chief earnestly beseeches all the officers and soldiers throughout the host, great and small, male and female, to obey this command. The generals are commanded most strictly and frequently to in- spect the soldiers of the army to see whether or not they oftend against it ; and if they do, iitrme- diately to behead them. No forgiveness is to be grairted, nor is there to be any screening of the offenders, lest they bring down upon themselves the wrath of Almighty God. In order the more effectually to carry out these strict injunctions, the males and females appear to have been se- parated, whenever opportunity offered. After the taking of Nan-king, this was most punctually attended to, even according to tbe showing of their enemies; who say that the women found in the captured city were immediately collected together, and placed in separate buildings, twenty-five in a class, under the care of Kwang-se females. When the llev. C. Taylor was at Chin-keang, he found upwards of 50,000 men with scarcely one woman among them. They were all at Nan-king. In the pamphlet before us, the chief commands the males and females to be kept distinct ; men were to manage outside matters, and women the internal arrangements. Outside affairs were not to be reported inside, nor inside affairs to be told without. The inmates of the imperial harem were to be generally styled ladies, and subjects were not to trouble themselves about their name or surname, rank or station, an offence in this par- ticular would be visited with death. Should these ladies ever appear abroad, every man was to cast his eyes dowm upon the ground, under pain of death in case of disobedience. The same punishment would follow the reporting outside anything that was done inside, or the reporting inside any thing that was done outside. All communication was thus to be cut off’ between the female inhabitants of the chief’s residence, and the male adlierents without. All this is founded on the ma.xim, that to keep the female apaitments distinct is the foundation of good government. The chief ob- serves in conclusion, that it is not from a love of severity, but out of a regard to the will of our heavenly Father, that he beheads the lewd and spares those who are correct in conduct. 7 Such is the regulation regarding the sejiaration of males and females, and such tlie cordon of defence thrown around the inner apartments of the chief of the insurrection. Notwithstanding this strictness, which punished with death the interchange of a look or a word, of an improper kind, it has been stated that the chief himself and several of his higli officers, practice polygamy. f Some thing of this kind may he inferred from a few e.'ciiressions occurring in various parts of the rebel books.;]; Supposing this to be the case, and fully admitting its incon- sistency with all our notions of propriety, we can hardly be surprised that the insurgents, with tlieir partial knowledge of Christianity should have fallen into such an error. It is evident that they have derived most of their religious notions from the Old Testament. Tlie book of Genesis, is among the publications of the insurgents. We all know that the relations of the patriarchal his- tory therein contained do not discourage polygamy. If we were to admit the authority of Michaelis and .lahn, wc should find that in the estimation of the Jews, adultery was the act whereliy a married man was exposed to the risk of having a spurious offspring imposed upon him : and was thus con- sidered a social wrong, against which society protected itself by severe penalties. This oriental limitation of adultery, according to the above writ- t The antliority on wliich tliis statement rests is that of a lior.se-l)oy, svlio was met with at Nan-king, during tlie visit of the Hcrnn's, and from whom the following verbal information was received, " the chief himself has 36 eonculiines, the personage next in rank twelve, and some eight fir ten officers each a smaller number.” As far as we are aware, this lias not been corroborated by testimony from any other quarter. t One of the passages referred to is contained in the pamphlet now under consideration ; where the chief says, “ We have issued a proclamation designating the how hung, queen, as the naing nmng, lady of all ladies, and the kwei fei, noble concubines, as the wang 7ieang, royal ladies." There is no mistake about the word how, which means queen. The word fei, however, has diffe- rent significations. Its first meaning is consort, or fe- male partner : it is applied either to a royal concubine, the wive of an assistant king, or the wife of an heir ap- parent. In the connection from which the above extract is taken, the eastern king, Yang-sew-tsing, is spoken of; and tlie Kwei-fri may refer to his wife. This passage alone, therefore, would not prove that the chief of the in- surrection claimed to himself the privilege of having a second wife. The other passage is to be found in the “ceremonial regulations of the T'hae-ping dynasty.” It reads as follows : “ Our father-in-law is to be designated the royal father-in-law. When one royal father-in-law wishes to address another royal father-in-law, they should address each other according to the precedence of birth,” Sic. From this passage it has been inferred that the insurgent chief has a plurality of wives, in order to admit of his having several fathers-in-law. The evidence based on this passage, however, is very precarious ; according to Chinese etKjuetle, though the emperor might have se- veral ladies, only one would be his queen or principal wife, the rest would be only secondary wives; in which case it would not be necessary to consider the age of the respective fathers, for the father of the queen would ne- cessarily take the precedence. The fathers-in-law spoken of, therefore, may be each the father of a real queen, the one raised to that dignity after the death of the other. Thus we see that the proof derived from this passage, of the supposed polygamy of the chief, is far from conclusive. ers, is intimately connected with tlie existence of po- lygamy. If a married Jew associated with an unmarried woman, he was guilty of unchastity; but if the woman with whom he associated was a married womati, he was guilty of adultery', because he infringed the connubial rights of another. It was becau.se adultery, so considered, was likely to interfere witli the succession to landed property, that the law insisted on the offence being punished with death. It is still so punished wherever po- lygamy is practiced. AVe have no certain evi- dence that the Chinese insurgents take the same view of adultery which the Jews did, but the al- leged existence of polygamy among them, con- nected with the severity with which adultery is punished, would seem to imply the same. Under any other supposition, the laxity on the one hand, and the severity on the other, are totally incon- sistent with each other, and could scarcely be adopted by any community making the slightest pretensions to sober reason. Book of Declarations of the Divine Will, MADE during THE HeAVENLY FaTHER’s DESCENT UPON EARTH. AVe are sorry to be obliged to say', that we look upon this book as a clumsy forgery, without one redeeming feature. It is a pretended representa- tion of a Divine interference, without sufficient ground, involving some very questionable princi- ples of morality, and so full of vulgarities and provincialisms as to offend the taste of the least refined of native readers. AA'e are disposed, however, to exonerate the chief, in some degree, from blame in this matter. It strikes us that he and the mass of his followers are the dupes, and that the eastern prince Yang- sew-tsing has been playing a game, in order to exalt the authority of his master, and to assist him in keeping the crowd of his adherents the moie completely under control. This will, we think, appear, if we enter a little more minutely into the circumstances. The story of the book is simply this. In the latter part of 1851 one of the insurgents, named Chow- seih-nang, after repeated applications, through the eastern and other princes to the chief, was allowed to proceed from Yung-gnan, the head- quarters of the insurgents, to Poh-pih, a place lying on the south side of Kwang-se province, for the purpose of collecting adherents, and succeeded in obtaining 190 men. In order to get these con- veyed in safety to Yung-gnan, he pretended that they were volunteers in the service of the emperoi ; and the better to cover his design, he took them at once to the imperialist camp at Sin-heu,* where they staid several days. Being unable, he said, to get them out of the lines, he came on himself, in company with two persons who turned out to be spies. According to his own account, he ma- naged to effect his escape, by proposing to the im- perial general Sae-shang-a, to go out and guard the road for him ; and being provided with arms and a horse, he came directly over to the insur- gents’ camp. On his arrival he reported himself to the prince, and told him that a hundred and odd * See Horth-China Herald, foe }\i\\ iZi, 1853, where the above places are all mentioned. 8 iiieij whom lie had coilcoicd, would soon come over. This story ajiiieared Ceasihle, ami it was so far believed at the head ()iiarter of the insuffients, that AVei-chiiiji;. the northern prince. Shih-tah- k'hae, the assistant prince, and two other influen- ti.il men named Tsang-tecn-fanfi and Mung-tih- ti-en, weitt to Yang-sew-tsing's dwelling, to per- suade him to join them in asking the chief to promote C'how-seih-nang, for his conduct and inavcrv in this affair. Previous to this, however, some things had drojijied from this last-named individual, and those belonging to him, which brought him under suspicion, lie had been seen the day after his return taking some persons to inspect the turrets over the gateway, at the insur- gents’ head-uuaiters, and sjioke of the ease with which they could he attacked. Immediately after his return, also, he hastened to see his wife, and secretly communicated to her certain designs which he had in view. Though his wife, accord- ing to her own account, entreated him with tears to forego these project, yet she was overheard saying to her son, “Yon wont wear these cotton clothes long; in three days’ time you will he dressed in silks.’’ Chow-seih-nang's wife was also seen (lacking her boxes, and pre|)aring for some removal ; and the same day that her hushand was noticed inspecting the gates, she was seen sharpen- ing a great knife for his jiurposes. In addition to all these suspicious circumstances, Chow-seih- nang and Choo-pah, had during the first watch of the preceding evening endeavoured to seduce Choo-seih-kwan,f one of the directors of the insurgents’ army to join the imperialists, promis- ing him au official situation under government for so doing. Further Chow-seih-nang had the daj’ (irevious, in a conversation with Hwang- wang-an, an inspector of the insurgent army, told him that the imperialists were anxious to employ a man to come into the rebel camp and win away their .soldiers, and, as if with some such purpose in view, they had invested him Chow-seih-nang with a button of the sixth rank, equal to that, of major in the imperial army. It does not appear that the ms[)ector and director had related these conversa- tions to any one; but the dialogues might have lieen overheard, and their words reported to the generalissimo. We mention these facts to shew that circumstances had transpired calculated to bring Chow-seih-nang under suspicion, so that it was not necessary for any supernatural being to interfere, in order to discover the plot. 'The con- viction on our minds, from a (lerusal of the (lamphlet, is that the treachery of Chow-seih-nang was known to Yang-sew-tsing, and that he got up the scene described in the pamphlet, in order to induce those around him to believe that the lead- ers of the insurrection enjoyed the benefit of the Divine guidance. It seems that on the 4th of December, the northtrn and assistant (irinees, in conjunction with two influential men, went to Yang-sew-tsing’s dwelling, to confer with him about promoting Chow-seih-nang; when they arrived in front of his house, it was given out that the heavenly' Father had suddenly come down, and ordered the seizure of Chow-seih-nang and t Clioo-seili-kwan is nientionecl as a director of the reliel forces in tlie Xnrili-Cliinii Herald, llarch 12th, IS.io. He was the ncplicw of Choo-pah. two others, under suspicion of collusion with the 'rartars. After this announcement the heavenly Father is said to have returned to heaven. 'The two (irinees, and their friends, then met with Yang- sew'-tsing, and told him of the Divine interference and its cause, when Yang affected to be very angry, and ordered the suspected persons to be taken into custody. From this we (icrceive that Yang was not with the two [irinces when the pre- tended descent took place, which descent is re- ported to have ha[)[)ened at his dwelling. His having made his a))[)earance immediately after the Father’s sup])Osed return to heaven, makes it very probable that he himself was instrumental in (jro- ducing tho.se appearances, or sounds, or whatever they were, which led the two [irinces to sn[i()ose that such descent had take!) (dace. In the even- ing the northern (irinces [iroceeded to ((uestioii tin- criminals regarding the charge brought against them, but without eftect. On this occasion it i> observable that Yang-sew-tsing was not (iresent. In a -short time the Father is said to have a; - [leared again, when Yang-jun-tsing and \ang- foo-tsing (the sons of Yang-sew-lsing) wi-re oi- dered to go to the several (irinces, ;ind inform them of the Father's (iresence. The (irmce-; went to Hung-sew-tseuen, tiie insurgent chu-f. and iutreatetl him to accom)i;iny them; this lattei, attended by his (irinces and body-guards, and a host of officials, including the two influential men who were employed to draw U(i an account of the affair, came into the su(i[iosed presence of the Father. The chief and his attendants then knelt down, and asked if the Father was come down .' to which the Father is made to reply, calling the chief by name, saying “ Sew-tseuen! I am going to take this matter in hand to-day, a mere mortal would find it a hard ta.sk. There is one Chow- seih-nang, who intends to carry into effect a very- serious revolt; are you aware of this?’’ The chief replied, “Tsing and the other brethren b.ave informed me of this : I