This longan tree that grew by the ancient well has been around for nearly 190 years. The person who planted this tree back then was originally named Hong Renkun, nicknamed Huoxiu. He was twelve years old that year, and more than a decade later, he gave himself another name, Hong Xiuquan. In the late Qing Dynasty, Hong Xiuquan was 23 years old in Guangzhou, Guangdong Province. In early spring, he came to Guangzhou to participate in the imperial examination. If he passed the examination, he would receive the title of the lowest level scholar and become a scholar. He had already participated in such an examination for the third time, but unfortunately, he failed again. On Qingming Festival, Hong Xiuquan hired two sedan bearers to carry him back to his home in Guanlubu Village. After returning home, he fell ill. The fatigue of the journey, coupled with the mental impact of repeated attempts, Hong Xiuquan’s body could no longer bear it. Stopping in a drowsy state and talking intermittently for over forty days, Hong Xiuquan’s condition gradually improved. As Jiankang slowly recovered, his life returned to its usual state, He is teaching at a nearby private school while preparing for his fourth exam. Guangzhou is the largest and oldest foreign trade port in southern China. In 1843, Hong Xiuquan, 29, returned to Guangzhou to participate in the fourth government examination. At that time, a feeling of unease was spreading among the people in Guangzhou. Due to the failure of the Opium War, the Qing government was forced to sign the Nanjing Treaty with Britain. According to the treaty, Guangzhou was a trade port. Later, the British drove merchant ships and warships to the the Pearl River coast. In this turbulent atmosphere, Hong Xiuquan completed his fourth imperial examination in his life. However, he still failed this time. Compared with the previous time, Hong Xiuquan appeared slightly more Calm, he just threw all his family’s scriptures to the ground, and swore that he would never participate in the imperial examination of the Qing Dynasty from now on. When I started the imperial examination myself, I would take Corporal Tian, This is an angry statement made by Hong Xiuquan amidst repeated failures and anger. Perhaps he himself did not expect that this angry statement would become a reality in more than a decade. In the summer of 1843 in Guangzhou, Guangdong Province, Hong Xiuquan’s former residence, his distant cousin Li Jingfang came to the Hong family and found a small booklet called “Persuading Words” among Hong Xiu’s complete collection of books. The text was simple and easy to understand, and the booklet was only divided into nine sections, which fascinated Li Jingfang. He advised Hong Xiuquan to read it. The author of this “Persuading Words” was Liang Fa. In 1815, missionaries from the London Missionary Society, Morrison and Miling, founded a publication called “Chasing the World Daily Chronicles” in Malacca. This was the first publication in modern China. Chinese journal, which mainly focuses on Shinto, Humanity, Chinese Customs, Astronomy, and Geography, aims to preach Christian doctrine. Liang Fa is a Chinese engraving worker hired by Mi Ling, who developed an interest in Christianity during the printing process, Later, he was baptized and became a Christian. In 1827 AD, Liang Fa was appointed as the first Christian Chinese missionary by the London Missionary Church. In 1832, his Christian missionary reading book, “Persuading the World,” was published. At that time, the promotion of Christianity was prohibited by the government. Despite the ban of the Qing government, missionaries risked distributing various brochures promoting Christianity to passing students near the tribute halls in Guangzhou. That year was in 1836 AD, when Hong Xiuquan was participating in his second imperial examination in Guangzhou. During this process, he obtained this “Good Advice to the World”. However, at that time, Hong Xiuquan was wholeheartedly seeking fame and did not pay much attention to this booklet. Seven years later, under the persuasion of his cousin Li Jingfang, Hong Xiuquan began to study the “Good Advice to the World” seriously, which contained information about the sins of worshiping idols and other sins of the world. Hong Xiuquan’s discourse left a deep impression. Yu Hongliang: Christianity, which was introduced in the 19th century, was a Protestant religion that underwent religious reform. Therefore, Protestantism has an important idea, which is to oppose idol worship and emphasize that believers obtain conversion to God through personal and daily practice. This idea of opposing authority and attacking idols has left a deep impression on Hong Xiu’s heart. After reading this booklet, Hong Xiuquan finally found a direction to strive for his life ideals that he had been unable to achieve for many years. Soon after, a major event occurred in Hong Xiuquan’s hometown. Someone broke into a local temple, destroyed the statue, and swept the plaque of Confucius out of the private school. The main leader of these destructive activities was Hong Xiuquan. Prior to this, Hong Xiuquan and his cousin Li Jingfang had already baptized themselves according to the method mentioned in the “Good Advice to the World”. Under his guidance, his relatives and family became believers one after another. In April 1844, Hong Xiuquan and his distant relative Feng Yun became believers. Shan et al., several self baptized Christians left Guanlu Bu Village and began their devout yet passionate missionary work. Some of their earliest followers were pepper believers, Most of them come from a specific group of people – Hakka people. In Chinese history, the people of the northern Central Plains region had several large-scale southward migration movements due to war and political reasons, especially during the Southern Song Dynasty when they retreated to the area south of the Huai River Dashan Pass due to military strikes. A large number of people from the Central Plains region migrated southward to Fujian, Guangdong, Guangxi and other regions. These Hakka people who lived in foreign lands maintained their original dialects, living habits, and customs, and some places still retained the traditional life of the Central Plains region, so they were called Hakka people. As a local migrant population, Hakka people inevitably had conflicts and conflicts with the indigenous people in choosing to live and occupy farmland, which led to conflicts and conflicts with them. However, with the economic depression brought about by the Opium War, many merchants and workers who used to engage in the tea silk trade lost their livelihoods, Having to return to their hometown land, the conflict between locals and Hakka people has become increasingly acute. In the history of the world, the spread of religion is closely related to the political and economic realities of various regions. In the early 19th century, when Christianity was introduced to China, a group of Hakka people, including Liang Fa, Hong Xiuquan, and Feng Yunshan, became the earliest believers. On May 21, 1844, after nearly two months of walking, Hong Xiuquan and Feng Yunshan settled in a village called Cigu in Guangxi. Hong Xiuquan quickly developed more than 100 Hakka believers in this mountainous area far from the government. In order to accelerate the speed of preaching, he began to write his own preaching brochures. Hong Xiuquan read scriptures from a young age, including the Book of Rites. The Great Harmony World depicted in the book once left a deep impression on him. It depicts a world where people have no private property, no selfishness, and society is free from crime In an ideal world where the elderly, weak, sick, and disabled are properly raised, Hong Xiuquan combined the scriptures of ritual and great harmony from the Bible and the Four Books and Five Classics to write works such as the Hundred Correct Songs, the Original Way Salvation Song, the Original Way Awakening World Training, and the Original Way Awakening World Training. Five months later, Hong Xiuquan returned to his hometown of Lubu Village, and his friend Feng Yunshan traveled along the river valley in the Zijing Mountain area of northern Guiping County. Along the way, he continuously met the Hakka people who lived in poverty, developed them into believers, and organized the God Worship Society. By 1847 AD, Feng Yunshan had developed over 3000 followers of the God Worship Society in the Zijing Mountain area. These believers, mainly consisting of miners, charcoal burners, and Hakka poor, gradually joined some well educated and wealthy children, including Yang Xiuqing, a charcoal burner, Xiao Chaogui, a poor farmer, Wei Changhui, who had studied in a private school, and Shi Dakai, who came from a wealthy family. In July of that year, Hong Xiuquan returned to Zijing Mountain and was welcomed by Feng Yunshan and the God Worship Society. In such a popular atmosphere, the leadership core of the God Worship Society was established. Yu Hongliang: After Hong Xiuquan organized the God Worship Society, he also needed to find himself a divine identity and status in this religious system. He regarded himself as Jesus’ younger brother, the second son of God, to engage in the work of organizing the God Worship Society. Feng Yunshan, Yang Xiuqing, Shi Dakai, Wei Changhui and other people were also arranged as Jesus’ younger brother, the third to seventh sons of God. Even his sister was arranged as God’s sixth daughter, and his brother-in-law was arranged as God’s son-in-law. Therefore, a sacred family was formed around Hong Xiuquan as the core. Hong Xiuquan imitated the content of the Ten Commandments of Moses set by God for Jews in the Old Testament of the Christian Bible, and wrote the ten heavenly rules of the God Worship Society. These rules and regulations, along with his previously written original salvation songs and other pamphlets, were later spread throughout the Bauhinia Mountains. More and more people converted to the God Worship Society, and the believers smashed rural temples, destroyed statues on altars, and hung various preaching poems and writings on the walls of temples, leaving the signature of the Taiping Heavenly King. At that time, the government believed that the God Worship Society was only a loose organization of lower class people who occasionally gathered and believed in cults, without realizing the enormous significance it contained. After the Opium War, the opium trade became increasingly rampant, with China’s annual outflow of over 10 million taels of silver exacerbating economic chaos. With the influx of foreign goods, The handicraft industry in coastal areas was on the verge of bankruptcy. At this time, the Qing Dynasty had political corruption, low administrative efficiency, and almost no one paid attention to the suffering of the people. Since 1847, a series of natural disasters have also spread throughout the country. Famines have emerged in Henan, Hubei, Guangxi, and other places. Faced with such a series of natural disasters, the government’s relief efforts were really weak, and these meager relief funds were often filled by officials at all levels when they were distributed. At this time, the entire society was already a powder keg, and the sense of social instability continued to ferment in the hearts of the people. Coupled with various external factors, social unrest was on the verge of breaking out. From 1849 to 1850, more and more people who had no way in joined the worship of God. People sincerely converted to this foreign God, hoping that God could provide light and hope for their poor and desperate lives. In June 1850, they seemed to see such hope. At that time, all members of the church were required to sell their property and invest in the holy treasury located in Jintian, where people would receive daily necessities. This primitive communist ideal model had a huge appeal to the poor. Through a series of measures such as gathering congregations and establishing sanctuaries, both theoretically and institutionally, The God Worshipping Society was ready to launch a revolution. In the spring of 1850, it was destined to be an unstable season. On April 3rd, Hong Xiuquan dressed in a yellow robe and ascended to the throne at Pingzai Mountain, appointing the Taiping Heavenly King. After entering summer, the leader of the God Worshipping Society began to mobilize the masses according to the orders of the Heavenly Father and Heavenly Brother. By November, more than 20000 members of the society, under the unified command and dispatch of Yang Xiuqing, gathered in the Jin area of Guiping County. They built fortifications, trained their followers, secretly crafted weapons, and prepared for the uprising. On January 11, 1851, the 38th birthday of Hong Xiuquan, the God Worshipping Society decided to launch an uprising and celebrate his birthday by establishing a new regime. Hong Xiuquan, as the Taiping Heavenly King, announced the establishment of the Taiping Heavenly Kingdom, marking this day as the first year of the Xinkai era of the Taiping Heavenly Kingdom. Taiping reflects the pursuit of a stable and ideal society by the Chinese people since ancient times. The Heavenly Kingdom, on the other hand, comes from the Bible. The goal of the Taiping Heavenly Kingdom is to eliminate the Yan Luo demons in the human world under the guidance of God, achieve the ideal society of one family in the world, and share peace. The Taiping Army declared the rulers of the Qing Dynasty as demons, calling them the Qing Demons. The Taiping Army No longer shaving hair, according to the original customs of the Central Plains region, long hair was kept, so it was called long hair by the Qing government. In 1851, from spring to midsummer, the Taiping army engaged in a tug of war with the Qing army in the Zijin Mountain area of Jintian, In the end, the Taiping Army decided to abandon Jintian and advance northward. At the foot of Yong’an City, the Taiping Army had horses drag baskets filled with stones and run around the city, making loud noises to exaggerate the formation of the army. They also found many fireworks and firecrackers nearby, lit them, and threw them into the city. In a virtual and real attack, the Taiping Army captured Yong’an on September 24th. The Taiping Army stayed in Yong’an for half a year to accumulate grain and carry out institutional construction. The core leaders of the Holy Family were respectively appointed as the Eastern King Yang Xiuqing, the Southern King Feng Yunshan, the Western King Xiao Chaogui, the Northern King Wei Changhui, and the Wing King Shi Dakai. According to the Zhou ritual, the Heavenly Kingdom established various levels of official positions in the dynasty and promulgated the new calendar law – the Taiping Calendar. At the same time, the Taiping Heavenly Kingdom officially issued a proclamation to the whole country, calling on the people to overthrow the Qing government. Faced with the revolutionary storm of the Taiping Heavenly Kingdom, the rulers of the Qing Dynasty decided to send troops to suppress it, but which army to send made the court feel headache. Ma Yong: The structure of his armed forces has been relatively small since the founding of the Qing Dynasty. The Eight Banners and Green Camp were used to maintain the local area, but we noticed that they were quickly disintegrated and corrupted by the ease of life. In addition, they had no successor power. More importantly, the Qing Dynasty implemented a policy of ethnic inequality. Since the Qing Dynasty, there have been taboos against the Han people. Because the Taiping Heavenly Kingdom rose, the Qing government did not have the strength to suppress them, and talents such as Zeng Guofan, Li Hongzhang, and Zuo Zongtang returned to their hometowns to conduct group training. Later, we summarized them as the Xiang Army and the Huai Army. By the end of 1851, the total number of officers and soldiers who came to suppress the Taiping Army in Guiping City, Guangxi Province had exceeded 46000. Every once in a while, the officers and soldiers would launch large-scale attacks on the Taiping Army. On April 3, 1852, Hong Xiuquan issued a mobilization order, ordering the Taiping Army to abandon their supplies and break through with light equipment. From then on, the Taiping Army passed through the siege of Guilin, captured the entire state, and rapidly strengthened its strength. In June, it invaded Hunan. During this process, the rebellious heroes Feng Yunshan, the Southern King, and Xiao Chaogui, the Western King, unfortunately died and died successively in battle. Wuchang, an important transportation hub in central China, has been a battleground for soldiers since ancient times. More than 160 years ago, the Taiping Army and the defending Qing army fought a bloody battle here. In December 1852, the Taiping Army launched an attack on Wuchang. The Governor of Hubei ordered the defending army to burn all the buildings outside the city and make room for the Taiping Army to counterattack. He also ordered the residents of the city to offer a reward to capture the Taiping Army. In the late Qing Dynasty, the Yellow Crane Tower in Wuhan City, Hubei Province, was destroyed by the official army due to the demolition of civilian houses, causing resentment among the people and turning to sympathize with the Taiping Army. The official army’s defense line soon collapsed. On January 12, 1853, Taiping General Chen Yucheng led dozens of scouts to climb the city wall, and the Taiping Army captured Wuchang. In 1853, due to the death of his mother, the court of Zeng Guofan Street, who was resigning from his position to guard filial piety at home, ordered him to assist in organizing local armed forces. At that time, he also received orders from more than 40 Han officials who were still registered, but due to the repeated defeats of the Green Forest Army, Emperor Xianfeng had to make up his mind to appoint Han officials. Chen, training local armed forces to suppress the Taiping Army, Zeng Guofan, in his hometown of Xiangxiang County, Hunan, quickly established a strong army called the Xiang Army, with the call to defend the Way of Confucius and Mencius, Zeng Guofan rose to prominence on the political stage of the late Qing Dynasty, and his Xiang Army became the main military force in suppressing the Taiping Army. On February 20, 1853, the Taiping Army withdrew from Wuchang and launched a direct attack on Nanjing, the ancient capital of the Six Dynasties and a prosperous area. It had long been the political, cultural, and economic center of southern China in history. Its unique geographical location and prosperous economic environment also caused Nanjing to be repeatedly attacked by war in history. The powerful Taiping Army surrounded Nanjing layer by layer and launched multiple attacks. On March 19, 1853, the Taiping Army adopted the method of attacking the city through caves, collapsed the walls of the Yifeng Gate in the north of Nanjing, and flooded into Nanjing. On March 29, Hong Xiuquan rode on a large Jiao carried by 36 people. Entering Nanjing like the emperor, the Taiping Heavenly Kingdom officially established its capital in Nanjing and became the capital of Tianjing. The Taiping army continued to advance eastward, capturing Zhenjiang and Yangzhou as a defensive barrier to defend Tianjing. At the same time, the Qing Dynasty mobilized a large army, Establishing a Jiangnan camp in the eastern suburbs of Nanjing and a Jiangbei camp outside Yangzhou city, eyeing closely, attempting to strangle the Taiping Heavenly Kingdom in its cradle. Faced with the enemy’s encirclement, how to build and manage the occupied areas to consolidate and strengthen one’s own strength has become the primary issue at the core decision-making level of the Heavenly Kingdom. To pacify the occupied areas, mainly the urban areas of Nanjing, the Taiping Heavenly Kingdom implemented a series of militarized social organization construction measures. They first broke up families, incorporated male and female populations into male and female groups, strictly prohibited private meetings between men and women, and implemented a supply system for family life. They ordered residents to accumulate hair and clothing, recite scriptures and worship God every day, and strictly prohibited opium, alcohol, and prostitution. In December 1853, the leadership of the Heavenly Kingdom formulated a more systematic basic social system, which is the “Heavenly Land System” and “Heavenly Land System”. The system is based on such a social ideal, which is to ensure that the world shares the great blessings of the Heavenly Father, the Emperor, and God, with the same cultivation, food, clothing, and wealth, Everywhere is uneven, and everywhere is warm. For farmers in traditional Chinese society, the greatest wealth is undoubtedly land. Therefore, the core content of the Tian Mu system of the Heavenly Dynasty is equal cultivation of land and equal distribution of land according to the population, which is the essence of this system. In the late spring of 1853, Hong Xiuquan announced that the imperial examination should be conducted as a scholar, replacing the eight legged ancient prose of the imperial examination of the Qing Dynasty with the vernacular. The content is religious documents of the God worship society, and the examinees are from all walks of life, including fortune tellers and wizards. So far, Hong Xiuquan has finally realized his vows to conduct scientific research as a scholar. Not only that, the Taiping Heavenly Kingdom imperial examination also broke the convention and opened a female branch, which is called Fu Shanxiang’s woman, because of her outstanding literary talent, became the only female champion in the history of the Taiping Heavenly Kingdom, and also in the history of China. At the same time, women’s status was further improved, and women’s foot binding was prohibited in the Taiping Heavenly Kingdom, In the political institutions of the Heavenly Dynasty, there were female officials, and the Women’s Hall was used to accommodate women whose families had died in battle or were alone at home. These social measures were based not only on Christianity’s demand for gender equality, but also on the important role played by women in the battles of the Taiping Army. Yu Hongliang: The ideology of the Taiping Heavenly Kingdom comes from the “Great Harmony” chapter in the “Book of Rites”, which is based on the perfect society in the entire Confucian theory. Combined with the social ideals of Christianity passed down from modern times, he combined these two types of resource cognition to construct a social blueprint. He ignored the various objective limitations of human society in the long-term development process, including the limitations of human nature, and directly eliminated various differences, demanding a step into a perfect world. This utopian society has never existed in theory, but often brings more destructive results in practice. This is our summary of the social movements guided by utopia in the history of human society. One experience. When the Taiping Heavenly Kingdom in Nanjing, Jiangsu Province, was busy establishing a system within the city, the military also took offensive measures to gain strategic initiative. Although the Northern Expedition failed, they achieved consecutive victories in the Western Expedition. From 1855 to 1856, the Taiping Army recaptured Wuchang and destroyed the military strongholds of the Qing army in Jiangnan and Jiangbei, besieging the Taiping Heavenly Kingdom. The entire Yangtze River basin became an occupied area of the Taiping Heavenly Kingdom. However, during this period of victory, a huge crisis quietly emerged and spread within the Taiping Heavenly Kingdom. After the capture of Nanjing City in Jiangsu Province in 1853, Hong Xiuquan used the former Qing Dynasty Governor General’s Office of the Two Rivers as his palace and then began large-scale construction and reconstruction of a new palace. The imperial palace of the Heavenly Kingdom was divided into three major parts: Sun City, Jin Rong Hall, and Later Lin Yuan. A large square was built to the south of the palace, with a high platform called Tianfu Terrace for people to climb high and worship the sky. Other princes of the Heavenly Kingdom also had their own palaces, which were extremely luxurious. Hong Xiuquan, who established the Taiping Heavenly Kingdom with the slogan of “harmony everywhere”, actually walked towards his ideal back from the beginning. Soon after, the division of the leaders within the Taiping Heavenly Kingdom emerged. The internal division of the Taiping Heavenly Kingdom began with a dispute over the throne between the Heavenly King Hong Xiuquan and the Eastern King Yang Xiuqing, whether overt or covert, and this kind of overt and covert struggle had already begun in 1850 AD. Academy of Social Sciences – Yu Hongliang: In fact, as early as April 1850, Hong Xiuquan had already proclaimed himself king in Pingzaishan under the persuasion of the leadership of the God Worship Society. However, at that time, the revolutionary forces were not yet mature, and Feng Yunshan was caught by the government due to accidental reasons. Therefore, he was not suitable for a public uprising. He hid in the home of a believer Hu Yihuang to avoid good luck. During this leadership gap period, Yang Xiuqing carried out a lot of organizational work as an agent. In this process, Yang Xiuqing needed an identity to strengthen his appeal and legitimacy. He used a local culture in Guangxi to take advantage of this. The ceremony of surrendering a servant, claiming to be the spokesperson for Jesus Christ, was actually superior to Hong Xiuquan. In addition, after leading the Taiping Army twice to break through the Qing army’s encirclement of the Jiangnan and Jiangbei camps, His outstanding military talent and organizational ability have been fully demonstrated. After the establishment of the capital in Nanjing, there were constant frictions between the Heavenly King and the Eastern King in terms of governance methods and power distribution, which made Hong Xiuquan feel a huge danger. He suspected that Yang Xiuqing was instigating a coup to replace him. On September 1, 1856, Wei Changhui, who received a secret edict from Hong Xiuquan, led 3000 veterans to rush back to Nanjing overnight, killing the unprepared Eastern King and his more than 20000 soldiers. Later, Wei Changhui executed all the members of Shi Dakai’s family who questioned his actions. As long as Shi Dakai escaped from the capital alone, Hong Xiuquan could not tolerate Wei Changhui’s indiscriminate killing. Three months later, he was executed, and this internal conflict seriously weakened the combat effectiveness and cohesion of the Taiping Heavenly Kingdom. The Taiping Heavenly Kingdom shifted from prosperity to decline, and also gave the Qing government a glimmer of victory, The Tianjing Incident brought a serious crisis of confidence and trust to Hong Xiuquan. He named his two brothers, Hong Renfa and Hong Renda, as Prince An and Prince Fu. However, this move once again caused dissatisfaction among the Taiping Army generals. In the summer of 1857, Shi Dakai, who was suspected by Hong Xiuquan, left Nanjing and took away his most loyal 200000 troops. Shi Dakai posted notices along the way, expressing his intention to continue his westward expedition and expand the power of the Taiping Heavenly Kingdom, and never returned. In April 1859, Hong Xiuquan conferred upon his cousin Hong Rengan the title of Prince Gan and became the Prime Minister of politics. Hong Rengan wrote a new chapter on political affairs, advocating the imitation of the West and the development of capitalism. However, under the conditions at that time, his plan could not be implemented. After the Tianjing Incident, Hong Xiuquan’s emotions sank and he completely indulged in luxurious harem life, which clearly went against the requirements of the Bible for believers. Hong Xiuquan lost his way and did not return, competing to revise the content of the Bible in order to correct the conflicting parts between the ten Tiantiao and the Bible. From 1856 to 1860, the Qing government was busy mobilizing troops and generals to suppress the situation. The suppression of the Taiping Army was only used to deal with the mobile forces of the Taiping Army, which exceeded 100000 at one time. At the same time, the British and French coalition forces also took advantage of the internal turmoil in China to launch the Second Opium War and set fire to the Old Summer Palace, Forcing the Qing government to sign the Beijing Treaty. Academy of Social Sciences – Yu Hongliang: When the Prime Minister’s Office of the Qing Dynasty was established, it submitted a memorial to the court called the Comprehensive Planning and Drafting of the Six Articles of the Constitution, which roughly analyzed the major threats faced by the Qing Dynasty at that time. The first one was the Taiping Heavenly Kingdom, which was called the heartfelt threat. The second one was the invasion of the Anglo French coalition, which was called the elbow and armpit threat. The third one was Russia, which was called the limb threat. The Taiping Heavenly Kingdom peasant uprising led by Hong Xiuquan aimed at completely overthrowing the Qing Dynasty’s rule. In the eyes of the Qing Dynasty at that time, the Western powers at that time, The demands put forward by the Qing Dynasty towards China were mainly economic demands, and did not cause serious damage to territorial sovereignty. Therefore, the Qing Dynasty focused its main military efforts on suppressing the Taiping Army, Nian Army, and peasant uprisings in various regions. On September 12, 1861, under the command of the brothers Zeng Guofan and Zeng Guoquan, the well-trained and disciplined Xiang army surrounded Anqing. Taiping’s economy and supplies were cut off, and they eventually surrendered. In the later period of Taiping Heavenly Kingdom, although there were military geniuses like Li Xiucheng and Chen Yucheng commanding the battle, the situation of successive retreats could not be reversed. In 1863, Tianjing was tightly surrounded by iron drums, and there were no beams left to eat in the city. Hong Xiuquan could only encourage the people to eat wild grass to survive. On June 1, 1864, Hong Xiuquan, who had a mental breakdown, committed suicide, and Li Xiucheng assisted Hong Xiuquan. On July 19th, the youngest son of Quan, Hong Tianguifu, ascended to the throne. Zeng Guoquan led the Xiang army to blast open the Taiping Gate in Tianjing City, attack the city, and slaughter the entire population. The Taiping Heavenly Kingdom, a peasant regime that had existed for fourteen years, fought in eighteen provinces, and conquered over 600 towns, finally exhausted its last strength. When Zeng Guofan recorded the massacre after the city was breached, he wrote that in just three days, more than 100000 people were killed, along the Qinhuai River, with corpses like hemp. The rulers of the Qing Dynasty were celebrating with bullets. However, this long and intense internal war had exhausted the empire’s military strength and expenses, allowing invading armies from various countries to roam freely on Chinese territory. This vast empire, which was struggling both internally and externally and struggling for the people, was now on the verge of collapse. The longan tree planted by Hong Xiuquan at the age of twelve still has lush branches and leaves. It bears witness to Hong Xiuquan’s ten years of hard work and hard work, and also bears witness to Hong Xiuquan’s ten years of poverty. Hong Xiuquan’s repeated struggles have witnessed his transformation from a Confucian scholar to a staunch rebel, as well as the tumultuous revolutionary movement in China that began in the mid-19th century, The vicissitudes of the past two centuries in China and the emergence of the Taiping Heavenly Kingdom further weakened the already moribund ruling power of the Qing Dynasty, forcing the use of the power of Han literati to maintain its national fortune in the last few decades. The local ministers Zeng Guofan, Li Hongzhang, Zuo Zongtang and others, who rose through the suppression of the Taiping Heavenly Kingdom, became the most important figures on the political stage of the late Qing Dynasty. The Westernization Movement led by them started the process of China’s modernization. The Hunan Army, Huai Army and other local regiments they created to suppress the Taiping Heavenly Kingdom became the forerunners of the Northern Warlords who influenced China’s progress decades later. The Taiping Rebellion was the largest peasant uprising in Chinese history. It swept through most of China’s revolutionary practices, representing the Chinese people’s resistance and prosecution of the traditional corrupt authoritarian system, demonstrating their exploration of the path of Chinese revolution. More importantly, the spirit of resistance demonstrated by the Taiping Rebellion became an important source of inspiration for Chinese revolution and also influenced generations of later generations. 90 Seconds of History: The First Sino Japanese War in Weihai, Shandong, on Liugong Island, is the cradle and burial ground of the Beiyang Navy. In 1894, during the lunar year of the First Sino Japanese War, a war that changed the country’s fortunes ended with the complete annihilation of the Beiyang Navy, which was then known as the number one in Asia. The failure of the First Sino Japanese War was costly and had a profound impact. Even today, it still makes Chinese people feel heartbroken and thought-provoking. However, because of this, this failed war has become a driving force and beginning of change. It has made Chinese people truly awaken to the process that this war has gone through?
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