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9. The Inn of Mutual Prosperity was fairly typical, to judge from the experience of that sturdy missionary, the Rev. Alexander Williamson, who stayed in similar establishments while ranging North China on behalf of the National Bible Society of Scotland. He and John Scarth (their works are cited in Note 3) are lively and informative sources for China at this time, and their observations of the social scene, customs, manners, recreations, costume, food, crime, punishment, etc., accord closely with Flashman's. Mr William-son has a keen eye for detail and a fine sweeping style; thus the Chinese are "ignorant, conceited and supercilious" and regard Europeans as a fierce, mentally deficient, semi-tamed breed "to be placated like dogs, or as wilful children." He is scathing on Chinese morals: "Secret dens of hideous licentiousness exist in every city", and on the great roads "all disguise is thrown off." Scarth takes a particular delight in minutiae, and is good with the telling phrase: professional mourners he describes as "howling for hire". They and many foreign writers confirm Flashman's strong impression of the Chinese conviction of superiority over all other races, whom they regarded as having tributary status.

10. Professional bandits, pirates, and members of the triad secret societies occasionally joined the Taipings, as did other rebels against the Manchu regime, only to fall away because of the revolutionaries' strict social and religious discipline, and because regular crime paid better. Some of the bandits continued as auxiliaries, among them at least two female brigand leaders, one of whom was called Szu-Zhan.

It was an offshoot of the triads, the Small Sword Society, which took Shanghai in 1853, a conquest which Flashman mistakenly attributes to the Taipings (see p.45). In fact, the Small Swords claimed association with the rebels, but the Taipings repudiated them "because of their immoral habits and vicious propensities", and so missed the opportunity of gaining a major port. (See H. B. Morse, The International Relations of the Chinese Empire, vol i, 1910.)

11. Flashman's account of the formidable Taiping army is in accord with other contemporary descriptions, so far as armaments, uniforms, organisation, battle tactics, black flags, etc., are concerned. (See especially Augustus Lindley, and the other sources listed in Appendix I). But one eminent military man disagreed with him about the rebels' discipline: Wolseley, who visited Nanking a year later, thought the Taipings "an undrilled, undisciplined rabble" whose strength lay in the fact that the Imperial army was even worse. Even so, Wolseley had a deep admiration for the Chinese, whom he saw as "the coming rulers of the world." His vision of Armageddon was China versus the United States—"fast becoming the greatest power of the world. Thank heaven, they speak English." (Wolseley, The Story of a Soldier's Life, 1903).

12. One revolution is probably very much like another, and readers of Flashman's narrative will no doubt detect resemblances between Taipingdom and Communist China a few decades ago. The Taipings were, of course, a socialist movement (at the risk of attracting thunderous denunciation, it may be said that certain aspects of Soviet life today awake more echoes of Tsarist Russia than a modern Russian might care to admit). This is not the place to labour the point; sufficient to say that the pronouncements of the Heavenly King seem to have been received with the same kind of reverence later accorded to the thoughts of Chairman Mao. (Dr Sun-yat-sen, the father of the Chinese Republic, may be seen as an interesting link between the Kingdom of Heavenly Peace and modern China; he was the nephew (one historian says the son) of a Taiping rebel, and in his early days described himself as "the new Hung Hsiu-chuan" who would expel the Manchus.)

13. Flashman's description of Loyal Prince Lee (Li-Hsiu-ch'eng), Chung Wang and Taiping commander-in-chief, requires some qualification. Whatever Flashman may have thought (and he seems to have been in some doubt), Lee was certainly not mad. A former charcoal burner who had joined the Taipings as a private soldier, the Chung Wang was the best of the rebel generals, and many authorities believe that had he had sole control of the movement, the revolution would have succeeded. An intelligent, en-lightened, and (at least by Taiping standards) humane soldier, Lee had a sincere belief in the Taiping mission, and in the bond of Christianity which he supposed should exist between the Taipings and the foreign powers; in the latter he was to be bitterly disappointed. He was said to be egotistical and jealous (particularly of Hung Jen-kan, the Taiping Prime Minister), but the impression left by Lindley is of a courteous, capable, and thoroughly rational man. He also seems to have been a good administrator, unlike most of his fellow-generals. Flashman's physical description is close to Lindley's. (See Lindley and Appendix I.)

14. Flashman's description of Nanking and what he saw there is so detailed that it really requires foot-noting throughout. To save space, it should be said that everything which he saw and heard in the city can be verified from other sources, principally Thomas W. Blakiston's Five Months on the Yangtze, 1862, which contains, among much other information, R. J. Forrest's account of a progress through the city almost identical to Flashman's. Forrest corroborates virtually everything, from the street scenes, the ante-rooms of he Heavenly King's palace, and social conditions, to the furnishings and life-style in the homes of the Taiping leaders. Flashman's personal adventures are, of course, another matter, but for the rest, from the Taiping soldier with his attendant urchins to the bottles of Coward's mixed pickles in Jen-kan's living-room, the author can be accepted as an accurate reporter. (See also Wolseley, Story of a Soldier's Life, and other works cited in these notes.)

15. The character and personality of Hung Hsiu-chuan, inspirer and leader of the Taiping Rebellion, remain a mystery which Chinese scholars are still working hard to solve, chiefly by examination of the writings attributed to him. Obviously he was one of these rare, unfathomable folk with the gift of communicating religious zeal and inspiring devotion in a way which is hardly understood even by those who know them intimately. Hung's case is complicated by the fact that he was, by any normal standards, quite mad, and his condition seems to have deteriorated with time. Although almost a recluse at Nanking, he was seen by visitors on occasion; he is described as being about five feet five inches tall, well-built and inclining to stoutness, with a handsome, rather round face, sandy beard, black hair, and piercing dark eyes. He was said to be physically very strong, with a forceful personality. At the time of his meeting with Flashman he was 47 years old.

The details of that meeting, while obviously uncorroborated, are by no means inconsistent with other evidence. Hung's time seems to have been devoted entirely to mystical speculation, writing pronouncements and decrees, and his numerous harem. The vision he described to Flashman is the one which he proclaimed after waking from his original trance; the recitation of his concubine tallies closely with an exhortation which is to be found in Taiping literature. (See Appendix I.)

16. Hung Jen-kan (1822-64), Kan Wang (Shield King), Prime Minister and Generalissimo of the Taipings, is the most interesting and enigmatic of the revolutionary leaders. A cousin of the Heavenly King's, he studied with him at a Baptist mission in Canton (where he, too, failed his civil service exams), and became one of his first disciples, but was thought too young to join the revolution at its outset. In 1854, after working at a Protestant mission in Hong Kong, he tried to reach Nanking, but failed, and spent another four years in the colony with the London Missionary Society. In 1859 he succeeded in reaching Nanking, and within a year had become second only to his cousin in the revolutionary hierarchy. Favouritism aside, this meteoric rise can be attributed only to Jen-kan's native talent, and the advantage which worldly education had given him over the largely uneducated Taiping Wangs. With the deterioration of the Heavenly King, Jen-kan, with Lee, became the real head of the movement, and one can only speculate why they did not combine more effectively. Jen-kan was a strong man of vision and faith, and one of the few Taiping leaders with a real knowledge of affairs and the world outside China; he spoke English fluently, and like Lee wanted to improve Taiping relations with the European powers; he also wished to inculcate orthodox Protestant Christianity. Jen-kan was a stout, genial, outgoing personality, and from all accounts as pleasant as Flashman makes him sound. He seems to have been alone among the Taipings in genuinely detesting war (the quotation about a war of extermination is authentic), had a deep admiration of British education and institutions, and in his personal behaviour and tastes was perhaps closer to the West than the East; he certainly appears to have had a realistic grasp of foreign attitudes to China, particularly where trade was concerned. Flashman and Forrest agree on his manner and lifestyle; unlike the luxurious generals, he enjoyed a simple, rather untidy existence in his cluttered study, kept no harem, often ate European food, and ignored (as did many of the Wangs) the Taiping prejudice against alcohol. (See Blakiston, Forrest, and Appendix I.)