Chapter 67

"Bofu? You're actually still alive."

I looked at the man in front of me, who had clearly been through a battle and had even gathered a small group of followers, though the group was rather mixed.

"Sir, you haven't received the reward for the job yet, so how could I die so easily?"

He grinned, revealing a mouthful of teeth, and the ill-fitting clothes he wore looked like they had been hastily put together from various sources. Inside, he was even wearing a pink woman's garment, which made him look rather comical.

"These are the people who escaped with me."

There were about a dozen people, a motley crew of a dirty-aproned butcher, a cook with a face full of scars, a ruffian from a brothel, a guard from a wealthy household, a stable hand from a merchant's house, and a laborer from the docks. They were armed with everything from large kitchen knives, machetes, and pieces of door panels to long swords, hand spears, and half-spears, and one cook even carried a pot on his back.

"I want to continue on with Sir. Our bond of helping each other escape ends here."

Then he turned to the group and said,

"Everyone, scatter on your own. If you want to go to Jiangzhou with Sir, step forward."

As a result, most of them dispersed, either returning home or finding a place to hide, while only a few indicated they were willing to follow us, hoping for some protection and support.

Among them were a cook named Zhang Daniu from Chunranju, a butcher named Cui from Jiangning's Old Cross Street and his apprentice Yin Xiaoyan, a head laborer named Qian Shuining from Chunjiang Cargo Store, and a stable hand named Yan Jiuer. They were all typical low-level individuals with no significant ties.

But the most crucial and reassuring presence was undoubtedly Han Liangchen, or Han Shizhong, who had agreed to escort us. Having a skilled warrior with local knowledge, even in a weakened version, was enough to handle most situations on the road. With Bofu and his followers, we formed a small, well-armed group.

Although the burden and consumption increased, it also provided various conveniences. For example, Zhang Daniu's cooking skills, Yan Jiuer's experience with horses, and Cui the butcher and his apprentice's ability to handle wild game and ingredients were all useful.

Compared to the high standards and expectations of Han Shizhong, the requirements for these followers were much lower. In times of chaos, a place to settle down, a bit of money, and a promise were enough to secure their loyalty.

Although this newly formed relationship needed time and experience to be tested, I had no better options at the moment, so I had to make do.

Due to the nearby troops being mostly dispatched to Jiangning, we encountered no further obstacles. We traveled west, passing through Fangshan, Jiangyan, Lishui, and leaving Runzhou, then through Suan and Anji, and finally through Huzhou, which was also under the control of the Jiangning army.

Apart from buying some supplies and a new covered cart in the suburbs, there was nothing particularly noteworthy.

When we reached the Tianmu Mountains, our journey was delayed by the frequent rain typical of the region and season. The unpredictable weather, with sudden downpours, not only made the roads muddy and waterlogged but also caused some of our group to fall ill.

Yin Xiaoyan, the apprentice, started with a simple cough, which became more frequent and eventually turned into a fever. At this point, there was a split in the group, with some suggesting we leave him behind to avoid delaying our journey.

I then treated him according to the instructions in a first-aid manual, earning the gratitude of Cui the butcher and increasing my standing in the eyes of the others. If I had been neutral to friendly before, I was now at least respected and seen as somewhat mysterious.

The sound of the rain drowned out our footsteps in the mud and the sound of water flowing around us. The sky was dark and heavy, like a grayish-blue canopy had been draped over us.

Despite wearing straw raincoats and oilcloths, we were still drenched, with sweat and rain mixing together, making us feel uncomfortable and wet.

The rain grew heavier, continuing from the previous night without any sign of stopping. We had to stop in the morning to find a place to take shelter, dry off, and rest, as the remaining journey would be even more difficult.

More importantly, Yin Xiaoyan's condition was worsening, and complaints began to arise. Then Han Liangchen returned with good news.

It was a dilapidated building on a small hill by the roadside, with remnants of a mountain gate, a memorial arch, and a short, gentle staircase. Most of it was buried in mud and made slippery by the rain. We had to be careful leading the horses up, as they could easily slip and fall.

This was a traditional Tang-style building, with flying eaves, black tiles, and a green-spined roof, still showing signs of its former glory.

Although it looked similar to most temple buildings in the country, the sight of the remaining colored glass and the grid-patterned windows made me realize it was a Nestorian Christian church, commonly known as a "Cross Temple."

However, this once glorious Nestorian church was now in ruins, with signs of fire and destruction everywhere. According to my memory, it was likely a result of the city gate fire, where the Nestorian church and other foreign religions were destroyed along with the Dachun Brightness Religion during the rebellion.

This was because, in the teachings of the Dachun Brightness Religion, the savior of the world included the Father of the Emperor (God) and the Holy Mouse (Jesus?).

In the ruins, only the main hall remained, with half of its pillars and roof still intact, though it was filled with bird and bat droppings, spider webs, and thick layers of dust. Although it was still leaking, the temporary shelter from the rain brought a sigh of relief to everyone. The red tiger and the gray panda were brought inside, and the sick and pale Yin Xiaoyan was laid down.

The first task was to start a fire. Using expensive oil-soaked charcoal as kindling, a few logs were set ablaze, illuminating the inner chamber. Everyone then began to divide tasks systematically.

Yan Jiuer, the stable hand, secured the reins of the red tiger and the gray panda in a dry corner, began to clean the mud and grime off their bodies, and calmed them, as they were slightly afraid of the firelight.

Zhang Daniu set up his precious pot, started boiling water for soup, and arranged the tools that needed to be dried first by the fire.

Qian Shuining, the head laborer, went out in a cold wind and returned with a large bundle of wood. Although it was wet, the inside was dry, and after drying it by the fire, it was enough to last a whole day.

Cui the butcher and his apprentice, though temporarily without tasks, took the initiative to sweep the ground and tables with a branch, cleared the loose soil and mud, and exposed the stone floor underneath, which could be used as a sleeping area after laying down felt.

Bofu collected everyone's wet clothes and hung them on a long rope. He then used the broken table and altar to create a more private corner for me and the head-down squatter, checking and reinforcing the less sturdy and broken parts of the large church, and temporarily covering them with bricks and tiles.

While the head-down squatter organized the luggage, I helped, and soon three small tents were set up around the fire.

During this time, Han Liangchen stood near the entrance, holding his weapon, watching the rain and seemingly lost in thought.

Soon, we were drinking hot soup with soy sauce blocks and dried ginger slices, and the sweet potatoes and roots in the embers emitted a fragrant aroma.

I found the religious site, a place of cultural convergence, quite fascinating. Through the broken tiles, the dim light revealed the thick pillars, which were carved with prayers praising the Father of the Emperor, Arak (God), and the Holy Mouse (Jesus?).

"True and eternal way, profound and hard to name, its power and function are evident..."

"Clear and bright Nestorianism, returning to our Tang. True way proclaimed and illuminated..."

"People have peace and joy, no disasters or suffering..."

On the cracked and peeling walls, one could still see the "Nestorian Threefold Hymn of Praise," a chapter from the "Book of Joyful Goodness" (Gospel).

There were also large murals similar to Buddhist paradise scenes, depicting the Western Holy Mouse (Jesus?), or the Great Holy Son of the Father of Light, Yeshu, being born in a foreign land, walking in the wilderness, preaching, and finally being betrayed, dying, and resurrecting.

However, the scene was infused with a Buddhist flavor of Nirvana and rebirth.

On the other side, angels or the "Heavenly Beings of Pure Light" were depicted fighting against the demons representing the world's greatest evil, led by the "Merciful Father, Bright Son, and Pure Wind King" (Holy Father, Holy Son, and Holy Spirit).

In the position of a Buddhist hall or altar, under the tattered curtains and veils, stood a large stone monument with a ringed cross, still showing signs of past incense offerings and smoke.

Behind the cross, there were remnants of ancestral tablets, which could be faintly read as the names of the emperors from the Tang Dynasty, including Emperor Taizong, Emperor Gaozong, and Empress Wu.

Worshipping the Tang emperors alongside God was the greatest innovation of Nestorianism in China.

However, according to my memory as a former military history forum moderator, Nestorianism was a rather peculiar presence in Chinese history.

Nestorianism, meaning "the religion of light," originated from the Ephesian Council in the third century, where a major heretical sect was expelled from the Christian world due to disputes over the nature of divinity and humanity. The recognized founder is Nestorius, the former Patriarch of Constantinople, hence the name Nestorianism.

After being exiled to Asia Minor, it spread eastward in the Tigris-Euphrates region, becoming the Assyrian Church. One branch continued eastward and became the Nestorian Church in Tang China.

However, the most famous branch is the Maronite Church, which has persisted in the Lebanon mountains through the Umayyad, Abbasid, and Ottoman empires, and is known as the Eastern Rite Catholic Church. They were once a major rival to the famous Hezbollah in Lebanon.

Compared to other foreign religions like Zoroastrianism, Islam, or Manichaeism, which arrived in China earlier or later but struggled to adapt, Nestorianism successfully gained the support of the Tang Dynasty's upper echelons, receiving the title of "Great Dharma King" and the permission to build temples and spread the faith throughout the empire.

Due to its relentless efforts to please secular rulers and adapt to local culture, Nestorianism became quite fashionable, with many high-ranking officials joining.

However, in my timeline, Nestorianism was a brief but significant presence in Chinese history, only to be suppressed during the Tang Wuzong's anti-Buddhist campaign.

In this timeline, however, Nestorianism in the Tang Dynasty developed differently, becoming thoroughly heretical by Western standards. While it still worshipped God and shared a basic mythological worldview, its rituals and traditions had adapted to the needs of the Chinese faithful.

Thus, it had a significant presence in the inland regions of southeastern China. According to my predecessor's memory, Nestorian churches in the Lingnan region even held festivals and celebrations according to reinterpreted rituals, competing with traditional Chinese religions for followers.

One common feature, as a significant marker of the Eastern Church, was the "Three Wise Men's Blessing" painting.

Although the artistic style varied, the main story depicted was:

When the Western Holy Mouse, the Great Holy Son of the Father of Light, was born in a stable due to his mother's dream, the sky was filled with divine light, and the earth with treasures. Three wise men from the East came to bless and honor him, bestowing upon him the title and authority of the Holy One, leading and redeeming the barbaric and ignorant Western lands.

These three wise men were clearly modeled after Laozi, Buddha, and Duke Zhou, representing the three major Chinese philosophies. Their symbols were often used by Eastern believers to explain the concept of the "Merciful Father, Bright Son, and Pure Wind King" (Holy Trinity).

I wonder what the Byzantines, who had just undergone the iconoclasm and the ban on idol worship, would think of such a distorted reality.

Then, behind the altar, I discovered some paintings that had been burned, and I was immediately shocked.

I saw many symbols that were clearly the result of a穿越者的恶意趣味 (穿越者 means "time traveler" or "穿越者" means "穿越者" in this context, but it's a bit awkward to translate directly, so I'll use "time traveler" for clarity), such as the Transformer characters Optimus Prime and Megatron as guardian deities, and among the twelve law kings under the Holy Mouse, there were even the Seven Dragons and Nezha.

As for the depiction of the fall of the Son of Light, Lucifer, it was drawn like a magical girl fighting tentacle monsters, which was even more ridiculous. Each of these paintings bore the seal: "Liang Gongzheng, Lord of Green Hills."

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