Painting of a wealthy Qing family.

Integrating tens of thousands of new adherents, while planning and launching an insurrection against the Qing, put strain on Taiping society and pushed them to reorganize their society in novel ways. In this episode we’ll look at how the Taiping navigated these challenges in the lead up to their first battles with the Qing government and declaration of the Taiping Heavenly Kingdom. The shape into which Taiping society formed was mediated by their cultural expectations and mores, by what they read in the Bible, and by the idiosyncrasies of Hong Xiuquan himself.

In 1850, Guangxi was wracked by all kinds of social maladies and natural disasters – corrupt officials, disease and epidemics, ethnic conflict, drought, and all kinds of organized and less organized crime. In this tempest the Society of God Worshipers grew stronger than ever and transformed into an insurrectionist, revolutionary movement, The Taiping Tianguo, the Kingdom of Heavenly Peace, with Hong Xiuquan as it’s Heavenly King.

In this episode, things finally boil over and the Heavenly Kingdom is finally declared after the God Worshipers & Qing soldiers come to blows.

The Daoguang Emperor died in 1850. He has been the Qing Emperor for the past dozen episodes and his actions (or lack thereof) helped set the stage for the cataclysmic decade that will be the 1850s. But he didn’t live to see it. Instead, the Qing Empire was left to his teenage son.

In this episode, we’ll take a look at the state of the Qing Empire and see how global forces combined with poor imperial policies to create the massive financial crisis and economic depression that beset China during the 1840’s.

God doesn’t speak to just anyone. Communicating with the divine is mediated by clerics, sacred texts, by long and complicated rituals. Many traditions, such as Christianity, put a special emphasis on the written word, recordings of revelations from prophets, aeons, or the divine itself.

So what happens when God talks to someone who isn’t “supposed” to hear him? What distinguishes new divine revelation from blasphemy? How can you be sure it’s God speaking and not a devil or demon? Not a charlatan faking a religious experience for their own ends?

The emergence of new divine revelation that challenges or reinterprets the existing theology has happened in many traditions. In this episode we’re going to begin the story of how the God Worshipers – and then the Taiping – handled it when God began speaking regularly at Thistle Mountain.

(Painting of the missionary Robert Morrison, who was successful and popular enough to have his portrait painted. The same can not be said for Issachar Roberts).

On the surface, Hong Xiuquan’s life in 1845 and 1846 was unremarkable. He was in his early thirties, married with young children. His job as a school teacher had been secured through a mix of qualifications & family connections.

And then 1847 happened. By the beginning of 1848 Hong was a wanted man, actively leading a growing & radical religious community and writing about his intentions to assume imperial power over the largest empire on earth. So what the hell happened in 1847? That’s the question this episode attempts to answer.

While Feng Yunshan was building up the God Worshipers in Guangxi Province in 1845 and 1846, Hong Xiuquan living was back in his hometown of Guanlubu, Guangdong province working as a school teacher. He also spent his time elaborating on the nature of God, his relationship to humankind, and how the Chinese people had been deceived by demons and spirits. These writings were later collected into the “Taiping Testament”. In this episode we’re going to explore the Testament and see how it laid the foundation for what will become the Taiping political project, which resulted in a full insurrection against the ruling Qing dynasty a few years later.

Feng Yunshan preached and spread Shangdi’s good word. For nearly 3 years, he worked tirelessly to grow the movement that worshiped God and recognized Hong Xiuquan as Jesus’ younger brother. In this episode we’re going to learn what worshipping Shangdi meant, how it related to other practices in the area, and see increasingly violent iconoclasm that will help lead to full scale insurrection and the establishment of the Taiping Heavenly Kingdom.

In this episode, we look at the region where the Society of God Worshipers took root and grew, and what life was like there in the second half of the 1840’s. Pirates, bandits, secret societies, and everyday people trying to scratch out a living in a Qing “backwater”. This “internal frontier” was the place where Hong’s Christian beliefs took root & grew into the nucleus of what would become the Taiping Heavenly Kingdom.

Hong Xiuquan finally lost his faith in ever becoming a Confucian scholar in the aftermath of the Opium War. After reading a set of Christian pamphlets composed by the Chinese writer Liang Fa, he discovered the meaning of his heavenly vision and his life’s new mission: To save his brothers and sisters from the demonic influences of the old gods & spirits.

The story of the Opium War is usually told as part of a wider narrative of European colonial expansion, and the beginning of a “century of humiliation” from the perspective of the modern Chinese state. Last episode, we covered the main narrative of the war, a kind of “Great Man” history last episode. But it’s easy to forget that the fighting and loss of the Opium War had far-reaching consequences for tens of millions of everyday people living in the Qing Empire.

Hong Xiuquan was one of those ordinary people affected by the war, but drew very different conclusions from the hostilities than many of his neighbors. Hong saw in the British a people who followed a powerful God, one that two millennia of imperial ideology had replaced with false idols and demon worship. Worship of Confucius & Buddhist Bodhisattva, the practice of dark Daoist magic – these had led the people of China away from the all-powerful Father of Heaven who the authors of the Classics had called Shangdi. In Shangdi and his Heavenly Kingdom Hong found truth and order in the chaos and turmoil that surrounded him in the aftermath of the Opium War.