Kind people always like to compare the "beauty" in history with the "ugliness" attached to reality, and always like to compare the "history" in literary and artistic works with the real history, so the combination of the two gives birth to the "beauty" in literary and artistic works compared to the "ugliness" attached to reality. Some people say that the better the book, the greater the harm. Because the author of a good book cannot be convincing and impartial. Good places are not necessarily motivating, and bad places are bound to make people fall.
From the very beginning, Hong Xiuquan's three Gu Maolu were doomed to shi Dakai's tragedy. Pity a remarkable figure.
The great literary work "Romance of the Three Kingdoms" embodies the Chinese thousand years of power and the concept of love and hatred. Among them, "Three Gu Maolu" is one of the many exciting bridge sections. But alas, it is a literary fiction, not a real history. Therefore, when people imitate the "Three Gu Maolu", they also lack the real history as a basis. Thus flowing upwards on the surface is actually going into the actual indecency.
When people imitate it, the visitor places himself in the position of a Bó Lè, a teacher, and a person who knows others and is good at doing his job; the interviewee also places himself in the position of having both ability and political integrity, and the death of a scholar as a confidant.
Therefore, when the roles of the visitor's Bole, mentor, and zhiren are not fixed, the respondent has no room for maneuver at all, and can only play the position that the literary work has locked for himself. When Hong Xiuquan went to visit Shi Dakai and later made it into a Hongshi version of "Three Gu Maolu", Shi Dakai's tragedy was actually laid.
At that time, Shi Dakai still played a rare and promising person in the traditional sense in his hometown. 13 years old was still a child according to today's view, but at that time it was close to the standard adult age of 16. Moreover, at the age of 12, he was tall, like an adult.
When he lost his father as a child, he accepted all the business organizations in the family and began to wander among various people. As a result, he also developed the ability to communicate harmoniously with various people in the future. Noble words such as resolving disputes and helping the needy are filled with various works describing Shi Dakai's period.
Hong Xiuquan came to Guixian to preach, and whether there was an impact on Shi Dakai is now unknown. But with everyone's personal experience, it should be a miracle that the vast sea of people meet within a few months should also be regarded as a miracle. Unless, of course, both are interested in knowing each other. Judging from Shi Dakai's behavior in the future, Shi Dakai did not believe Hong Xiuquan's set at all. All he did was to get his countrymen out of the oppressed position.
Shijiatian does not produce much, at best it is only a middle peasant. The Shi family's wealth was mainly in commerce rather than agriculture. Although the Compilation of Survey Materials of the Taiping Heavenly Kingdom Revolution in Guangxi states that he "has always farmed at home and also done some small business." "He used his wealth to constantly help his fellow villagers, so he was very appealing in the local area." He donated to local public welfare from an early age, even when his father was alive.
At the same time, Shi Dakai is also a character of both literature and martial arts, and the aspect of literature, because there is money in the family, natural books will not be lacking. In his later self-report, Li Xiucheng commented that Shi Dakai at this time was "a rich family reading". The same is true in the aspect of martial arts, judging from Shi Dakai's charge in the future war, and the work of training and recruiting troops before the Jintian Uprising, Shi Dakai has had a strong interest in martial arts since childhood.
"Martial Arts Activities in the Early Taiping Heavenly Kingdom" has a surprising discussion of this, although it is too sensational to say that his original "Serial Mandarin Duck Step" is too sensational, and the legend of the broken stele during the folk war Chen Bangsen is also too shocking. But it is not an exaggeration to say that he knows martial arts and says that he is "skilled in martial arts". At this time, Shi Dakai was just 13 years old, which was a good time to learn martial arts.
Hong Xiuquan was a traditional Confucian student who was keen on fame, although his talent was not very clever from the thousands of poems he later survived. But conceivably, when people are particularly keen on something and can't do it, there are only three possibilities. The vast majority of people give up, a small number of people are obsessed, and a small number of people are reversed.
Hong Xiuquan is undoubtedly the latter, and he has reversed to Western religion, that is, a thorough criticism of "Confucianism" and even a superficial destruction. Surprisingly, reversals are often fake. In the depths of the soul, in the dead of night, the "love" of the past will still strike. What he "loves" is still himself, or the traditional power and wealth.
Hong Xiuquan's transition from Confucianism to religion is not surprising, although Confucianism has basically adopted an evasive attitude towards "ghosts and gods", but Confucianism has actually constructed "religion" since entering secular society, such as superstitious etiquette and order.
The emperor, the emperor, at the top of the order, has in fact become a god. In this regard, although Confucianism is not a religion, the idea of Confucianism is not unreasonable. Therefore, whether it is the elite or the common people of ancient Chinese society, while believing in Confucianism, they are also believers in "quasi-religion", and it is not surprising that they have transformed into religious people.
When Hong Xiu failed, he cleverly used this superstition of etiquette and order as the core, combined with the skin of Western religion in a pamphlet obtained in 1836, "Persuasion to the World", to create a new religion.
Unfortunately, in the 1840s, the world was in a period of great industrial development. The declining feudal system collapsed on a massive scale around the world, even in its stronghold of China.
Therefore, Hong Xiuquan used the means of the previous peasant uprising to overthrow the Qing Dynasty, and most of them would enter the fate of the peasant uprisings of previous generations. Even if he can gain the world like Liu Bang and Zhu Yuanzhang, it is still just a copy of feudalism.
Some commentators have discussed its advanced nature in terms of the program of the bourgeois nature of the later period of Hong Renjie's reign. However, people seem to have forgotten two things:
First, the bourgeois revolution in the West was achieved on the premise of breaking the religious forces, but after the leader of the Taiping Heavenly Kingdom, Hong Xiuquan, fell into the abyss of superstition in the future, could Hong Renjie's efforts be completed? Even if Hong Renjie had the heart, he was powerless.
Second, much of the reason for the success of the bourgeois revolution in Japan was due to the infighting between the European and American powers at that time and the temporary neglect of the better prey.
With the vastness of China at that time, the European and American powers would not sit idly by and watch its success and turn the aggressors into partners who sat shoulder to shoulder.
As a result, even if Hong Xiuquan maintained the positive progress of the first half of his life and overthrew the Qing government, he still could not get rid of the downward trend of feudal society. Since the fortunes of the times have been lost, it is impossible to reverse the situation by one's own strength alone. The situation after Hong Xiuquan entered "Nanjing" was actually very similar to the situation that Zhu Yuanzhang faced when he was in Haozhou, but he did not maintain absolute sobriety like Zhu Yuanzhang.
Neither Hong Xiuquan nor Shi Dakai could have imagined that they would break up in the future. But one thing is for sure, Shi Dakai never believed in worship of God.
Judging from Shi Dakai's protection of Confucians and intellectuals after the Jintian Uprising, his efforts to protect the Confucian pulpits and temples in the war zone under his supervision, and his abandonment of religious shackles after entering the river, Shi Dakai did not believe in "worship of God."
Like Hong Xiuquan, Feng Yunshan and other rebellious kings, he only saw the extremely low immunity of the people at the bottom to religion, and regarded religion as a means of rallying people's hearts. The combination of Shi Dakai's "Fu Han" heart and the already mythical Hong Xiuquan ignited the fire of the uprising.