Hsien Fêng came to the throne at the age of nineteen, and found himself in possession of a heritage which showed evident signs of going rapidly to pieces. His father, in the opinion of many competent Chinese, had been sincerely anxious for the welfare of his country; on the other hand, he had failed to learn anything from the lessons he had received at the hands of foreigners, towards whom his attitude to the last was of the bow-wow order. On one occasion, indeed, he borrowed a classical phrase, and referring to the intrusions of the barbarians, declared roundly that he would allow no man to snore alongside of his bed. Brought up in this spirit, Hsien Fêng had already begun to exhibit an anti-foreign bias, when he found himself in the throes of a struggle which speedily reduced the European question to quite insignificant proportions. A clever young Cantonese, named Hung Hsiu-ch'üan, from whom great things were expected, failed, in 1833, to secure the first degree at the usual public examination. Four years later, when twenty-four years of age, he made another attempt, only, however, to be once more rejected. Chagrin at this second failure brought on melancholia, and he began to see visions; and later on, while still in this depressed state of mind, he turned his attention to some Christian tracts which had been given to him on his first appearance at the examination, but which he had so far allowed to remain unread. In these he discovered what he thought were interpretations of his earlier dreams, and soon managed to persuade himself that he had been divinely chosen to bring to his countrymen a knowledge of the true God. In one sense this would only have been reversion to a former condition, for in ancient times a simple monotheism formed the whole creed of the Chinese people; but Hung went much further, and after having become head of a Society of God, he started a sect of professing Christians, and set to work to collect followers, styling himself the Brother of Christ. Gradually, the authorities became aware of his existence, and also of the fact that he was drawing together a following on a scale which might prove dangerous to the public peace. It was then that force of circumstances changed his status from that of a religious reformer to that of a political adventurer; and almost simultaneously with the advent of Hsien Fêng to the Imperial power, the long-smouldering discontent with Manchu rule, carefully fostered by the organization of the Triad Society, broke into open rebellion. A sort of holy war was proclaimed against the Manchus, stigmatized as usurpers and idolaters, who were to be displaced by a native administration, called the T'ai P'ing (great peace) Heavenly Dynasty, at the head of which Hung placed himself, with the title of "Heavenly King," in allusion to the Christian principles on which this new departure was founded.