MUSLIM REVOLTS 2I7 God)led to a revolt against the Ch'ing authorities.Defeated and executed, Ma was regarded as a saint (sheng jen)by his followers,who had to go under- ground.By the time the great Muslim Rebellion of Shensi-Kansu broke out in 1862,his mantle had descended to Ma Hua-lung,of Chin-chi-pao(in that part of Ninghsia under Kansu provincial jurisdiction).A devotee of the vocal school,Ma Hua-lung predicted future events,cured illnesses,and helped those who wished to have an heir to have one'.His followers willingly underwent whipping upon confession of wrongdoing.Ma was said to have sent out deputies(hai-li-fei or khalifa)and teachers(man-la or mulla)to Urumchi in Sinkiang and even to K'uan-ch'eng-tzu in Manchuria.36 The Muslim revolt in Shensi and Kansu was,however,not just a religious movement.Like the revolt in Yunnan,the Tungan Rebellion was a large-scale community conflict -the coalescence of the persecuted mosque-centred communities for the purpose of survival.The revolt in Shensi was catalysed by a Taiping expedition into that province in April 1862,which reached the vicinity of Sian in mid-May.Stopped by the Ch'ing troops there,the Taipings moved rapidly eastward and entered Honan at the end of May,leaving the communities on both banks of the Wei River in turmoil.With official encouragement local armed corps were formed by the Han Chinese,and this effort was paralleled by the Muslims. In Wei-nan county a Muslim force,said to be 3,ooo strong,was organized by Hung Hsing,a Chinese Muslim who had served as a runner(ya-i)of the county yamen.7In late May,in nearby Hua-hsien,large-scale Han-Muslim conflict was set off by the Han Chinese burning a Muslim village.Armed feuds between Han and Muslim spread immediately along the Wei valley. After Chang Fei,the imperially appointed commissioner of local defence, was murdered by a Tungan leader,proclamations appeared declaring that all Muslims were 'to be killed without further inquiry'(o-sba wu-lm). Whether or not the proclamation was officially authorized,it pushed the Muslims towards an organized rebellion.8 Muslim tradition identifies the leaders of 'eighteen great battalions' (shib-pa fa-ying)in Shensi.At least three of the eighteen were akhunds 36 Shan Hua-p'u,'Shen-kan chieh-yu lu'(Legends of the Shensi-Kansu calamity)in HMCI, 4.311.Saguchi Toru,Jibacbi-jikyireiki,$59-79.Joseph Fletcher,'Central Asian Sufism and Ma Ming-hsin's New Teaching',in Chieh-hsien Ch'en,ed.Proceedings of tbe Fourtb Eart Arian Altairtic Conference,75-96.TWHK,Tsou-kao (Memorials),38.35b,63-4. 7 Chu Wen-ch'ang (Wen-Djang Chu),'Tan yu-kuan hsi-pei hui-luan ti liang-ko wen-t'i'(Two problems relating to the Muslim Rebellion in the north-west),Ch'ing-bua brueb-pao,Ns,5.I (1965)133-7,141, Tung-a chu-shih(pseud.),'Ch'in luan chien-wen chi'(Diary of what I saw and heard during the Shensi calamity),in Ma Hsiao-shih,Hsi-pei bui-ts ko-ming cbien-rbib(Brief history of the Muslim people's revolution in the north-west),93-6. Cambridge Histories Online O Cambridge University Press,2008MUSLIM REVOLTS Z1J God) led to a revolt against the Ch'ing authorities. Defeated and executed, Ma was regarded as a saint (sheng-jeri) by his followers, who had to go under￾ground. By the time the great Muslim Rebellion of Shensi-Kansu broke out in 1862, his mantle had descended to Ma Hua-lung, of Chin-chi-pao (in that part of Ninghsia under Kansu provincial jurisdiction). A devotee of the vocal school, Ma Hua-lung predicted future events, cured illnesses, and helped those who 'wished to have an heir to have one'. His followers willingly underwent whipping upon confession of wrongdoing. Ma was said to have sent out deputies {hai-li-fei or khalifa) and teachers (man-la or mulla) to Urumchi in Sinkiang and even to K'uan-ch'eng-tzu in Manchuria.36 The Muslim revolt in Shensi and Kansu was, however, not just a religious movement. Like the revolt in Yunnan, the Tungan Rebellion was a large-scale community conflict - the coalescence of the persecuted mosque-centred communities for the purpose of survival. The revolt in Shensi was catalysed by a Taiping expedition into that province in April 1862, which reached the vicinity of Sian in mid-May. Stopped by the Ch'ing troops there, the Taipings moved rapidly eastward and entered Honan at the end of May, leaving the communities on both banks of the Wei River in turmoil. With official encouragement local armed corps were formed by the Han Chinese, and this effort was paralleled by the Muslims. In Wei-nan county a Muslim force, said to be 3,000 strong, was organized by Hung Hsing, a Chinese Muslim who had served as a runner(j«-/) of the county yamen." In late May, in nearby Hua-hsien, large-scale Han-Muslim conflict was set off by the Han Chinese burning a Muslim village. Armed feuds between Han and Muslim spread immediately along the Wei valley. After Chang Fei, the imperially appointed commissioner of local defence, was murdered by a Tungan leader, proclamations appeared declaring that all Muslims were 'to be killed without further inquiry' {ko-sba wu-luri). Whether or not the proclamation was officially authorized, it pushed the Muslims towards an organized rebellion.38 Muslim tradition identifies the leaders of 'eighteen great battalions' (shib-pa ta-jing) in Shensi. At least three of the eighteen were akhunds 36 Shan Hua-p'u, 'Shen-kan chieh-yu Iu' (Legends of the Shensi-Kansu calamity) in HMCl, 4.311. Saguchi Toru, Jubacbi-jiikySseiki, 559-79. Joseph Fletcher, 'Central Asian Sufism and Ma Ming-hsin's New Teaching', in Chieh-hsien Ch'en, ed. Proceeding! of Ibe Fourth East Asian Altaislic Conference, 75-96. TW^HK, Tsou-kao (Memorials), 38.35b, 63-4. " Chu Wen-ch'ang (Wen-Djang Chu), "Fan yu-kuan hsi-pei hui-luan ti liang-ko wen-t'i' (Two problems relating to the Muslim Rebellion in the north-west), Cb'ing-bua bsueb-pao, NS, 5.1 (1965) 135-7, 141. 18 Tung-a chii-shih (pseud.), 'Ch'in luan chien-wen chi' (Diary of what I saw and heard during the Shensi calamity), in Ma Hsiao-shih, Hsi-pei bui-tsu ko-ming cbien-sbib (Brief history of the Muslim people's revolution in the north-west), 93-6. Cambridge Histories Online © Cambridge University Press, 2008