Chapter 8 The Fifth Beauty of Sacrifice Chapter 01-05

Chapter 01 The decades in the second half of the nineteenth century were a period of divine punishment for the last child of the Chinese feudal dynasty, the Manchus.From a religious point of view, that period was miraculous; Zhaherenye proved more emphatically that the Qing Dynasty was not only a link in the chain of tyrannical "public" government in China, but also a tumor of the dark and rotten nature of Chinese culture.Time has repeatedly proved the existence of divine punishment - the violence of popular rebellion is the form of this divine punishment.Sometimes there is more abundant proof: all the internal and external troubles endured by the rulers of the Qing Dynasty in the second half of the nineteenth century all originated from their own sins and irrationality.

The Chinese people are such a kind of existence-when others shed blood and sacrifice and cry out, they don't participate and ignore it. They are amazingly cold, slavish, and selfish; the martyr's spirit has little appeal to them.This may be the place where the Chinese are inferior to any other nation in the world.But the Chinese are at the same time creators of great miracles. Once they gather together, they suddenly throw away the slavishness and indifference in their blood, and teach the world with a true epic.In the second half of the nineteenth century, what a heroic drama the Chinese, especially the Han people, performed; I saw the possibility of regeneration.Nor is this book a history of nineteenth-century China or modern history.In that great era, in that great era when the way of heaven came down to the world, the protagonists were not only our Zhe He Ren Ye but also the Chinese Hui people.The chief should be the religion, politics and war of the Taiping Heavenly Kingdom.Secondly, there are all nationalities and places, they all inherit the mandate of heaven and take their own wings.The rotten Manqing was like a lame wolf who was dying of illness, and everyone was able to punish him.As long as you don't put yourself on the side of the dying Manchu government, any latecomer and historian will be excited about that great era-it was a sea of ​​boiling turmoil and people's rebellion!

Almost all Muslims joined the revolution.After the death of those who shed blood and died, after the silence of the future discussion, after a new era has risen and passed away, we can calmly list three great sons of the Hui nationality, and let their names be ranked in the nineteenth century. On the list of heroes of the Chinese nation, the names of the three of them were also included in the list of great men of Islam in the world.These three people are - Du Wenxiu, Bai Yanhu, Ma Hualong. Under the guidance of the above-mentioned historical viewpoint, this book tells the story of Tuburtunla Said Shuhaidayi Ma Hualong, who is honored as the thirteen great masters in the later Japanese religion;

For the first time Zhehe Renye was not alone.In the past, Zheherenye, who always died under the watchful eyes of people, and who used to give up his life several times without anyone responding, finally hoped for a huge response.For other ethnic groups or other factions of the Hui people, this may be a choice. For Zheherenye, rebellion is an inescapable responsibility, and it is a duty and a wish.The sight of the beauty of sacrifice has long been imprinted in their hearts along with the blood of Zhehe Renye, who was inoculated with the essence and blood. "Shuhai Dayi", the road of martyrdom, this is a pious prayer; this is the color of the cloth that the predecessors shed blood and endured hardship so hard to earn for themselves.

Zheheren Yequanjiao participated in this people's rebellion.Due to the limitations of power, Zhehe Renye can only win one of the honors in this historical performance: just like Du Wenxiu, a Yunnan hero who established the Dali Muslim regime in western Yunnan and committed suicide with peacock courage after the defeat ; like the Shaanxi hero Bai Yanhu who fought all over the northwest and swore not to make peace with the dark China, and finally rushed out of desperation to go to a foreign country.Zheheren Ye Quanjiao followed the thirteenth grandfather Ma Hualong, maintained its traditional image, and left a legacy that moved generations of generations.

The above is the conclusion. Before entering into the following rich and sad narrative, I think we should first use this conclusion to right the historical position of Zhehe Renye.Man's actions in history determine his rank in heaven.A person's homework in the previous life determines the nostalgia, respect and understanding in the future life.Nearly a hundred years ago, when Su Shisan, the Zheherenye hero of the Salar nationality, led the people to rush to the Dariga Pass and the Mengda Gorge of the Yellow River, Zheherenye was a raging river that refused to live. .The century had changed, and after the first thirty years of recuperation in the nineteenth century, the dry river bed was overflowing.In April, the eighth master Ma Yide managed to support Zhe Herenye's lives in a bleak manner, and there are already tens of thousands of people.The sound of cannons lit by the Taiping Heavenly Kingdom came from the voice of the only lord of creation.This great river of blood feuds with the remnants of the public and the remnant clashed violently—a jihad and not a jihad.The river rushed into the estuary and merged into the vast ocean of people's rebellion in the nineteenth century.

Chapter 02 The Iron Army in the Loess In the 19th century, the Hui uprising in Northwest China was commonly known as "Tongzhi Hui Rebellion" in China.Due to different positions and feelings, the fact that people were killed on a large scale caused people to have diametrically opposite views.In some counties in the Northwest that were devastated by the war, Han civilians and small intellectuals turned pale when they talked about the "Hui chaos".For example, I collected such lyrics in Jingyuan, Gansu: In March of the fifth year of Tongzhi, murderous aura filled the sky. More than 100,000 people are exhausted, who is not sad.

The peach is full of sorrow, the willow is full of smoke, and the yellow is cold in thousands of miles. The children of Heyi burst into tears, dyed red azaleas. A Qing song is a letter to history, a famous mountain with a long life. The blue blood spilled on the ground, the bones supported the sky, and the crying sound reached Wulan. ——Ulan is the name of the mountain in Jingyuan, and Huangliu is the Yellow River.When I first heard this song, I was surprised: Contrary to what we usually think of as the oppression of ethnic minorities by Han chauvinism, Jingyuan Han intellectuals believe that it is Hui nationalism and the state's favorable policies for Hui people that lead to the return of Muslims. The Han intellectuals in Jingyuan, who suffered a lot during the turmoil, suffered setbacks.

This is an extremely rare misperception.The reason why I am shocked by this realization is not because of my aversion to its injustice, but because of this kind of barrier that I clearly touched—human barrier. This song was once sung in a school assembly in Jingyuan in a form similar to a school song.During the singing, according to Jingyuan Hui people's memories - all Hui students bowed their heads and dared not move a little, like criminals. My purpose of citing this song is not to ridicule and curse the creation of the "children of Heyi" for my Hui people.When mortals are in groups, there must be contradictions.Since the human community was formed in human society, the estrangement, distrust, mutual hatred and vendetta between people cannot be completely eliminated.I don't know if there was a massacre of more than 100,000 Han people by Muslims in March of the fifth year of Tongzhi in Jingyuan County.But I believe that the Hui people must have had a vendetta against the Han people.Man is cruel to man.Troubled times have never released cruelty.People only know their own moral traditions, just as it is difficult to break free from their own destiny.Understanding the root of the Hui uprising during the Tongzhi period lies in the opposition to the corrupt ruling order of the Manchu and Qing officials—anyone with a sense of justice and a view of historical evolution must admit that the Qing government before and after Tongzhi was not only the extreme corruption of Chinese politics, Moreover, it is already an ugly monster of various political organization models that human society once had—the Qing Dynasty in the second half of the nineteenth century is a shame to mankind!

Ethnic vendettas are a fact of history.During the Hui uprising in Tongzhi, the massacre of innocent Han people was particularly serious in the Shaanxi Muslim army-retribution was the prejudice against the Hui people by later Shaanxi government officials.Some Hunanese who inherited the legacy of the executioner of the Hunan Army, and some Shaanxi people who maintained their fear of the Hui chaos, will be the most difficult people in the world to understand the Hui people. Due to the premise of survival and the evil of human nature in the world, mutual hatred and exclusion is a basic law.Religion also regards "love" as the most basic starting point due to human beings' awareness of this law.Killing is in any case a violation of religious principles, even if one is in the situation of the murdered.

Shaanxi has a famous story.Zhang Fu, the head of the regiment training of the Han nationality (Tuanlian is the civilian armed forces sent by the government, which was the birth method provided to many Han figures in the Tongzhi era), Zhang Fu, at that time, took hatred and suppression of Huihui as his own responsibility.This made his old mother deeply disturbed.When the mother advised her son not to make enemies with the Hui people, Zhang Fu reached out and grabbed a handful of wheat grains from the dustpan, saying: "The wheat in the dustpan is like the Han people; the wheat in my hand is like the Hui people—it is not only Yes, I’m still holding it in my hand!” Zhang Fu's passage sums up the basic characteristics of China's ethnic contradictions.The fallacy of the national viewpoint like Jingyuan literati songs does not lie in the description of specific historical events, but in the whitewashing of the oppressive nature of the feudal Chinese nation. However, despite the historical facts, religious principles should not excuse the bloodthirsty Muslims who believed in religion.On every step that deviates from the sacred agreement, the reason for being eliminated is recorded. It is a heavy and intangible feeling.This feeling is even more disturbing when the world outside is turning upside down and bleeding to death is as common as autumn leaves.Decisions are the hardest for people who really think about big problems. The thirteenth Grand Master Ma Hualong was unable to make a decision before and after Tongzhi changed to the Yuan Dynasty.No matter from the official archives and documents of the Qing Dynasty, or from the banknotes of the teaching history, it can be seen that his heart is heavy. The transformation in Shaanxi and Yunnan has become incandescent.Back to the Han Dynasty, the vendetta was in full swing, and both sides lost their reason.Some dioceses in Zheherenye, such as Zhangjiachuan and Donggou in Yunnan, have been involved in the war.It turned out that the lurking Taoist ancestors with the surname Ma in Yunnan, the surname Haiyuan Tian in Longdong, and the Pingliang Mu surname in Longnan, all of them couldn't wait to join the uprising. But Ma Hualong's hesitation is profound.He understood that the world in front of him was not dominated by the local people.The basis is not yet sufficient.Zheherenye's historical experience made Zheherenye have a special sobriety.Tigers don't like to hear wolves howling.Zheherenye may be the most daring group of people on the land of China, but they are not used to the great revolution that is full of eyes—Zheherenye is used to being alone in the sacrifices without assistance. It was the air of a haughty, true rebel. In the 19th century, the rebellion first broke out in Shaanxi, and the rebellion in Yunnan was also first caused by the self-defense of the Hui people. Zhehe Renye initially stood still for a short time.Later generations often ignored the momentary hesitation and wait-and-see.Because Zhehe Renye was a real revolutionary in that era, it firmly believed that the central government of the Qing Dynasty was its opponent.It either overthrows the official family and avenges blood feuds for generations, or simply does not intervene in any grassroots riots.Later, history has repeated this moment many times—those who are radical, shouting, and bold are not necessarily rebellious.And among the many rebels, not all of them may have a complete rebellion and a complete death plan.Zhehe Renye's special religious history of being oppressed and exterminated makes it comparable to the historical giants of any era in terms of revolution.It is precisely because of this that it is absolutely impossible to regard the Han people in Gansu, who are struggling to make a living, as their opponents who intend to walk the road of Haidayi.The fact that Hui and Han coexisted tolerantly and coexisted around Jinji just shows the nature of Zhehe Renye. The Hui uprising in the 19th century was not initiated by Zheherenye, and even during the course of the war, Ma Hualong, the fifth generation of Zheherenye, always hesitated.This kind of hesitation and even begging for appeasement has been criticized and commented by scholars, especially Chinese scholars after liberation. There should be a special article summarizing their scholarship of chewing hero feces for a living.Actors are not heroes; scholars don't even know plays.The knife was only on the necks of the ancients, and they hoped that the ancients would perform a show that suits their taste for their applause.The printed garbage they produced poisoned people's impressions, spread false common sense, and made illiterate heroes suffer misunderstanding after death. No one understands Jeheren. But the thirteenth grandpa Ma Hualong knew everything.He deeply knew that the hundreds of thousands of Zheheren believers who taught him had long been a huge blood feud alliance staring at the Manchu government.Even if Su Shisan and Zhang Wenqing didn't call for strict prohibition, they still dared to attack alone; what's more, at this time, the public has already venged the whole country, and the sky is angry and people are angry!As long as he raises his hands, the heads of hundreds of thousands of sects may fall to the ground, or the Qing Dynasty will be overthrown. However, did Allah really intend to change the time? You can see the Loess Plateau everywhere.Like loess Zhehe Renye man crouched in it motionless.However, this is a yellow earth-colored iron army.Ever since Grandpa Pingliang placed his hope in Dachuan, Lingzhou, Zhehe Renye suffered the pain of being separated again.The third-generation mentors of the Heilongjiang Bugui Bone Burial Shipyard in Yuanchong, and the fourth-generation mentors who managed every household in a miserable manner and made the dead trees grow green leaves. Is the great time they pursued really the first year of Tongzhi? If the real person is not revealed, it will strike later.This is the initial state of Jehrenye in the 19th century when wars were everywhere.When the friction between Hui and Han in Shaanxi intensified, and when the Hui people in Yunnan had raised righteousness in the whole province, the Jinjibao Taoist Church of Zheherenye was observing and thinking coldly. Although there are exceptions, the Zheherenye religious workshops in various places-each workshop is as big as a group or as small as a camp-are silent, welcoming the day under the command of Reys and the imams, and nervous at the same time Waiting patiently for Jinjibao Muleshid's call. Zheherenye at this time is different from that of Ma Yide, the fourth generation of Siyue Ba Taiye.Not only the old dioceses in Longnan, Longdong, and Lingzhou have already been restored, but also the new dioceses are expanding very rapidly.Not only in the Northwest, but it is certain that the big ports in the south of the Yangtze River (Huaiyin, Nanjing, Shanghai), along the canal (Taierzhuang, Bozhen, Jinan, Cangzhou), and the important places in the capital (the eastern suburbs of Beijing, Changping), all have Zhehe Renye Temple square; not only among the rude peasants on the Loess Plateau, but also on the commercial roads along the Hetao line, there are secret Zheherenye storehouses everywhere, and there are hidden upper-class people who believe in Zheherenye between Dafang, Beijing and other famous cities in Shandong .The core parishes, such as the Ningxia Yellow River Irrigation District, are densely packed with hundreds of villages built with fort walls.There is a temple in the fort, and guns are placed on the wall-in the Taiping era, soldiers have already been deployed in agriculture.The past places of exile—Xinjiang, Yunnan, and Guizhou—had strictly reorganized temples, messengers exchanged, and asked Jinji Daotang for teaching instructions at any time, or were ready to accommodate religious compatriots at any time. Later people, especially scholars, have not imagined until today , Zheherenye already possessed this incredible power in the moment before the decision.After repeated suppressions and bans since Qianlong, it is indeed a miracle that Zhehe Renye revived into such a powerful sect before the first year of Tongzhi.Jahrenya is a kind of miracle that Allah showed to the lack of faith in China.After the miracle of resurrection from April 8th to 13th, that is, from the era of Ma Yide to the era of Ma Hualong, what is the intention of Allah? Later, we came to a realization—the Lord wanted Zheherenye to show us what we should do to be worthy of being a human being at the critical moment of life and death. Chapter 03 How should we describe the process of the ten-year-long uprising that Zhe Herenye participated in during the Tongzhi period?This is an interesting question. After the war was settled, the Qing government, like the old law of Qianlong, handed over the upper and lower orders to intellectuals, and compiled them into several voluminous books.In addition, there are scholar-bureaucrats, country gentry and intellectuals sent by the government to write books.Later, Bai Shouyi edited "Hui Min Uprising", but he could only edit the large and small ones, because he could not reprint the 320 volumes of "The Strategy of the Imperial Order to Pacify the Hui Bandits in Shaanxi, Gansu and Xinjiang" and "Zuo Wenxiang's Manuscript" with such a title. One hundred and twenty volumes, as well as "Qing Shilu" from the first year to the tenth year of Tongzhi, Gansu local chronicles and official anthology, not to mention Yunnan. After 1949, because the "peasant uprising" was one of the "five flowers" of Marxist-Leninist historiography, there were so many papers on the Muslim uprising in the Northwest.Of course, there are many excellent works, such as the works of Ma Xiaoshi, Yang Huaizhong and others.But looking at the overall situation, most theorists have the problem of being led by the nose by Qing Dynasty officials.Chinese materials in the Qing Dynasty are a quagmire that can drown thoughts, and perhaps all colleagues feel the same. There is a thought-provoking example: a scholar in the Zheheren Christianity, whose family is only a few miles away from Jinji Fort, studied hard and received a higher education, determined to write about the Muslim War in the Northwest—but his works were only copied and printed by the Bai family. The "Hui Min Uprising" in the book has more than 100,000 words. The excessive list of official documents in the Qing Dynasty makes the work full of a kind of clerical atmosphere; All this made me dare not write for a long time.The testimony of predecessors makes me feel that there is a methodological choice here. I am a writer determined to write about religion in a religious way.My desire is for my book to be a roar of the holy faith of Jehrenya.I will follow the Shashids I adore with the blood and blood that is exhausted in my body day and night.I can't let the old methods of studying history destroy my ideas. Another approach also lies ahead.It was created by our Zheherenya scholars:——Using Arabic mixed with Chinese loanwords transcribed in Persian (that is, Xiaoerjin) to describe the most important key points of the sect; and then hiding it as a "scripture" and circulating it secretly .As long as Islam can survive in China, then this "scripture" can be handed down from generation to generation.This is a strange kind of work, and its greatest feature is that the author does not want it to be circulated.It is denied, indecipherable, and kept secret from the outside world.It is also history.It's literature, it's religious writing.This is real inside information.After history is gone, it is only the closest to the reality that the mind has ever experienced. Another characteristic of it is that it disdains right and wrong comments, is too lazy to make factual statements, and is especially good at summarizing hundreds of battles in ten years of history-it is a weird and exciting style of writing, in Zhehe Renye's terminology It's almost a secret. I have been intoxicated by it for several years until now, wondering how this style of writing can be so attractive?Re-read it carefully, it is so indifferent.It directly uses spoken language as written language, without literary grace, and does not lament its own suffering and sacrifice. The writers of this style are mainly some great imams of the Zheherenye sect.Perhaps it can be inferred that Abdul Gadir Guanli Erye was the creator of this style.The world should know that China had such writings, and the study of Islam and the Hui nationality should first refer to such materials. However, does the internal history of teaching have to be the history of the soul?Will standing on the side of the people surely reveal the historical truth?Are those cruel persecutions and sacrifices really just a predestination of fate?Is the whole nature, mountains, rivers, society and world affairs really just a deduction of the essence of the sacred and the secular? I can't answer. I can only decide to choose the method of approaching my seniors. According to an uncommentable writing method created by writers in the church, the entire history of the Tongzhi period can be summarized as the following paragraph: According to legend, a war broke out in the first year of Tongzhi.We have been victorious in every battle we have fought year after year.Four years later the war was over and we were in great power.Some of the teachers said happily: "Kafel can no longer ride on our heads! They have no reinforcements. Our world is eternal. "Many people think so. However, Mullah Di pointed to Ma Hualongzhang, the thirteenth grandfather, and said: "They are still coming!Our blessings will not last long.In less than ten years, Kafele will make a comeback.Our way is still the way of Vigaye Tunla. "Sure enough, the enemy attacked again in the eighth year of Tongzhi. Our troops were weakening day by day, and the fort was surrounded layer by layer. Peace was negotiated in nine years, and in the tenth year the mullahs and family members all got Shexid. The description of the ten-year bloody battle can be so simple. Shouldn't it be added? Shouldn't it be time for Zheherenye to intervene in the war, and whether it should be partly involved first (Zhangjiachuan Li Dicang Department and Pingliang Mu Shenghua Department) or whether the whole teaching participated in the war from the beginning?Shouldn't it be verified how long Zhe Herenye calmly observed and stood still after the return of Shaanxi?When Li Decang led Longnan Zheherenye to join the war, did Jinjibao Daotang call him?Mu Shenghua, a descendant of the second-generation mentor Pingliang Grandpa, once founded the country and changed the Yuan Dynasty. What kind of relationship is there between him and Jinjibao?Textual research may be clear, but textual research must hurt the article.The writers in Shaanxi and Hui did not do research: in the first year of Tongzhi (Jiazi year leap August), due to a small incident, the Hui people in Shaanxi and Gansu provinces were unexpectedly counted by the Han people.Three hundred Han people beat one Muslim.They set up a regiment training, recruited troops and gathered generals, and killed Hui people when they saw them.Report to the police after killing.From February, Han Chinese regiments started killing Muslims until April.There are thirteen mosques in Tongzhou Prefecture, and these thirteen workshops were forced to defend themselves together, fighting against the Han people in Weinan, Lintong, Gaoling, Sanyuan, and Jingyang.Allah assists the sect, and the leaders and marshals are all imams.The war spread to Qinchuan for eight hundred miles, to Tongguan in the east, Fengxiang in the west, Nanshan in the south, and Beishan in the north.There are sixty-four squares in the south and west of Xi'an City. On the night of May 14, the Han people moved their hands, and innocent Muslims near the city were killed.Three thousand people escaped.One person named Sun Yibao was led out, and the rest were killed.In the Weicheng Bay of the Weihe River, Hui Hui set up a large camp.The Huis on both sides of the Weihe River were victorious.Those 3,000 people know the master, and they all belong to the camp of Weicheng Bay.Mr. Zhang was not angry, because many Han people died, so he wrote a document to Beijing and said it was wrong.The emperor was furious, and sent out a large army, under the command of Lord Yusheng Gongbao, sent 100,000 soldiers from Jilin to Shaanxi, and fought a big battle in Weicheng Bay, Xianyang.The Generalissimo was unsuccessful: a total of ten days of battle were fought, and Sheng Gongbao's soldiers and horses were all killed.So he went back to Beijing to listen to the imperial decree, and the emperor's appeasement order came down, but he insisted on sending troops to frighten them back, and only when he was scared could he appease him.The emperor said: "All the soldiers and horses were killed, Sheng Gongbao should be executed." So the adults in the six departments were angry, they recruited soldiers from the four provinces, and elected Lord Zuo, Lord Lei, and Lord Tao to lead.When the soldiers and horses arrived in Shaanxi, Mr. Tao took a look at Fengxiang Mansion, the capital of Tongzhou, and set up camp.When you go out to fight, the battlefield is in Dali.There were 3,000 troops in the Shisan Family, and the head of the team was Imam Yu Liu, who was eighty years old at the time.Within eight hundred miles, return to one place to fight. I heard that the Han people had eight bronze cannons, the shells were big and weighed nine catties, and they shot people in bursts.Later, the returning troops separated and retreated to Jinji Fort in Gan Province. Four years later, officers and soldiers arrived and gathered together.On the 14th day of the sixth month, the horse team buried them ten li away from the camp.Later, the horse team came out and was defeated.There was an imam named He Mingtang, who was rescued by Hui people. This imam was learned and moral. When going out of the battle, old Alin read as usual, asking the Lord for help; he also read Ayeti: "You all hold on to the rope of Allah." We, the Muslims, are incompetent, and we rely on the Lord.As we keep our sect we fight, always with the help of Allah, and with the prayers of all the learned.In the ninth year, Jingli sent Mr. Zuo to Shanxi to appease the Hui people. Don't rebel. The Hui people are all kind people, with families and businesses.Zuo Gongan comforted Shaanxi, and everyone was safe.There is a man named Bai Yanhu, who is the leader of the sixty-four party.All men, women, and children went with him to foreign Russia.Soldiers from seven provinces came to Gansu: Sichuan, Hunan, Hubei, Henan, Shandong, Taiyuan, and Shaanxi. It takes ten years of war to start business and crops. This is really unique.The Shaanxi-Hui Rebel Army, who fought dignifiedly throughout the western provinces, has hundreds of thousands of soldiers fighting for more than ten years, leaving only this short essay.This article was included in Bai Shouyi's "Hui Min Uprising", which was accompanied by cumbersome official and private documents in one page.After careful consideration of the translation, the old translation of Imam Pang Shiqian is still used to express my gratitude to him for preserving this page of materials. I decided—to abandon the method of writing history in the history department I graduated from, and adopt the writing method of my predecessors—Guan Liye, Mansur, and Zhanye, and only describe what is remembered and is being remembered in Zheheren Yejiao today. Those historical events that I firmly believe in.This will mean that I have cut hundreds of thousands of words from this book of my life; it will mean that I have to give up my right to speak about many events in the Tongzhi War; it will also make me face new difficulties-melting history Literacy, religion, and literature are integrated into one furnace, and they are simultaneously subjected to huge challenges in three aspects. I even decided to forego the annotations, and a list of references at the end, despite all the effort I had put into collecting them. This is an Ermeri, not a running account.Complicated philosophy is the lowest level, I want to grasp the fundamentals like Zhaherenye.Let the pen go, it also believes in the pre-determined. Chapter 04 Mu Shenghua and Li Decang The mountains and deep valleys in the southern Loess Plateau are actually some completely different units.Due to the natural divisions formed by transportation and geography, Jehrenye quietly occupied some closed basins and valleys that could hide information and survive in the early nineteenth century.This is Zhangjiachuan and Pingliang. The most special feature of the geography of the villages and towns to which Zhangjiachuan belongs is that they deviate from the natural lines of communication—the feature of relative isolation in geography is still evident today.Some foreign scholars who heard of Zheheren’s teachings in the early days, such as ME Botnam (published "Islam in Gansu" in 1920), and Shinobu Iwamura and Shinobi Ono (in the 1940s, they followed the Japanese invaders to investigate China Islamic issues in the north) — none of them understood Zhang Jiachuan. Whether in history or in the future, Zhangjiachuan is not a religious center.Zhangjiachuan is not a "religious center outside of Hezhou, the political center of the Hui people", but a traffic dead-end that was still closed until the end of the 20th century - it deviates from the Shaanxi-Gansu Grand Passage in the south and the crossing six in the northern mountainous area. The traffic line of Panshan is separated from the major Hui communities in the northwest by arid and barren mountains and waterless areas. The particularity of Zhangjiachuan's geography gives the Muslims in this corner a kind of concealment.Zheherenye swept across Zhangjiachuan and exported people from other places—for example, Shagou, the first central parish of Zheherenye today, almost all of its villagers originally came from Lotus City in Zhangjiachuan—but it was not suppressed by the Qing government. aware.Long before the Great War of Tongzhi, Zhehe Renye, a sect of sinners, had occupied this strange corner of Zhangjiachuan. It was well-fed in this Muslim nest that didn't even have a county town, but there were no clues. The geographical nature of Pingliang is close to that of Zhangjiachuan—because the two northwest provincial cities of Xi’an and Lanzhou are to the north, the Hui area in Pingliang is also quite closed. This geographical nature is also the reason why Zhehe Renye survived in Pingliang. Mu Shenghua, a descendant of Pingliang Grandfather Mu Xianzhang, is now in Zhangjiachuan with his heart in Pingliang. Since the defeat of the two uprisings during the Qianlong period, the center of Zheherenye gradually turned to Ningxiachuan.In Pingliang and the whole of southern Gansu, there is a great scholar Guan Liye who is under the burden of snatching and sheltering, and it is difficult to maintain the situation.The Mu Shenghua brothers abandoned the holy land of Pingliang when they were teenagers, and went to Guanli Lord to survive and study, and later settled near the Lotus City. Mu Shenghua is the only figure in the history of the Zheherenye Uprising who once claimed the title of king.In his camp, there are personnel sent by the Taiping Army, and there are also personnel sent by the Yunnan Hui Army.Mu Shenghua claimed to be "King of Resisting Qing Dynasty and Fuming Pingnan".Breaking through Guyuan first, then occupying Pingliang, and sweeping across all parts of Longdong—shows all the strengths, aspirations, peaks of career, and limitations of wishes of Zheheren Ye Pingliang congregation.Perhaps this is the first appearance of "Pingliang". After Taoist Patriarch Ma Mingxin passed on the missionary clothes to Pingliang, the mission of Pingliang Grand Master Mu Xianzhang was only to keep secrets.For the sake of faith, Yizhazi was passed on to Ningxia's silver Sichuan area, and after that, prosperity also left Pingliang—the fact that the Mu Shenghua brothers settled in Lianhua City has a deep meaning, which shows that the so-called "Pingliang" has been merged into Zhangjiachuan; if If the descendants of Grandpa Pingliang do not seize the historical opportunity to fight, the meaning of the so-called Pingliang in the sacred research will disappear. During the battle for Pingliang City, the regiment training militia obviously knew the opponent's story, so they destroyed Zheheren Ye Pingliang Gongbei.It is likely to be the same as some people in the church recalled: Zheheren Yepingliang Muleshidmu Charter's body was filed and ashes were collected.This despicable method adopted by Tuanlian was not a measure of war, because they discovered that the Pingyuan Muslim Army was not a military organization.The destruction of Gongbei in Pingliang caused Zhe Herenye, who was full of scars, to be cut in the heart again. No one knows how cruel this kind of injury is. Since then, a rule in the history of Zheheren Yegongbei has gradually emerged: no matter what generation Muleshid is, if he did not suffer persecution and died, people would think it is unreasonable.Not only will his flesh and blood be cut down with the sword and axe, but his grave will also be trampled and burned—for generations without exception.For example, Mu Xianzhang of Pingliang and Ma Yide of April 8th, even if they died peacefully and there is no blood mark on their necks, the Lord who controls everything will make their bones make up lessons, and their Gongbei will be stained with blood-colored fire marks. It is superficial to point to a Gongbei of Jeherenye—is he really buried here?Every Gongbei of Zhehe Renye has a pre-determined future of being destroyed again.Every Gongbei of Jeherenye is buried with our unspeakable pain, humiliation, glory, prayers and emotions. I dare not say that there are indeed a few bones of the old man buried there in every Gongbei; but I dare say that his soul is indeed buried in every Gongbei. Zheherenye of Mu Shenghua Department and another armed force of Zhangjiachuan, Zheherenye of Li Decang Department, later known as Li Dashuai, were collectively called "South Baying" in the history of the religion.Mu Shenghua commanded the area around Lianhua City in the east of Zhangjiachuan and the congregation in Pingliang; the Hui people from the west of Zhangjiachuan to Qingshui, including the refugees from Shaanxi, were controlled by Li Decang. The two groups took different paths. Mu Shenghua finally entered Dong Zhiyuan, the base camp where the Shaanxi Hui army confronted the Qing Dynasty's official army; after failing, he went north to Ningxia and defected to the Jinjibao Taoist Church of the Zhehe Renye Center.Therefore, Jinji Fort was exposed to the front of the Qing army, and the decisive battle between Zheherenye and the Manchu government immediately began.Mu Shenghua brought about 10,000 remnants of Jinji, and the time of entering Jinji was about the beginning of the fourth year of Tongzhi. The 25th day of June in the fourth year of Tongzhi is the death day of Mu Shenghua, who is honored as the Third Master of Pingliang in the church.It was rumored in the church that he died of illness, and Zuo Zongtang's memorial stated that he "suicided himself by taking medicine". Later, I will tell you about the later situation of Zhe Heren Ye Pingliang's surname Mu Shenghua died of illness or committed suicide, and was buried in the Lingwu area at the age of forty-five.His brother Mu Shenghui led the remnants of the Southern Eighth Battalion out of Jinji, and then returned to his hometown to fight.In the seventh year of Tongzhi, Li Decang, the commander of the Eighth Battalion of the South, surrendered. Mu Shenghui continued to fight, and died after being defeated. He was honored as the Fourth Grand Master of Pingliang after his teaching, and his burial place is unknown. Another brother, Mu Shengguo, was sent back to Pingliang City by Zuo Zongtang's Qing army after the defeat in the Tongzhi Muslim War.On the 19th day of the first lunar month in the ninth year of Tongzhi, Mu Shengguo and all the captured family members surnamed Mu and the family members of the Ma Hualong tribe released by Jinjibao who were mixed with Hui people, a total of more than 30 people, were all killed by the public in the western suburbs of Pingliang. . After the burning, new bones were added to Gongbeili in Pingliang.In addition to the old tomb of Pingliang Grandfather Luhan, there are also the famous seven daughters' graves - they are the female relatives of the thirteenth Grandfather Ma Hualong's family who were traced out from the Muslim team that was forced to move south after the Jinji Fort was destroyed.In order to avoid being humiliated, the seven committed suicide together by taking poison and were buried in Gongbei, Pingliang—just like the wives of the Taoist ancestor Ma Mingxin in Yili and Gongbei in Guanchuan, they were revered by Zheheren, both inside and outside the sect, especially women. . According to legend, one of Mu Shenghua's sons escaped the slaughter, changed his surname and went to Sichuan, and was later secretly taken back to Zhangjiachuan by Zhe Herenye, where he worked in agriculture and worshiped.Today, Imam Mu of Gongbei in Pingliang is his descendant. In the winter of 1987, I came to Gongbei, Pingliang, like a farmer who came from afar to visit a grave.It's snowing in the morning, and it's extremely cold.On the South Terrace of Pingliang, the permafrost in the alleys is scorched yellow, and the white snow is cold and dry.Gongbei quietly occupies a small courtyard, surrounded by a clump of black cypress.It was snowing heavily, and flakes fell on the naked body while washing.The Imam Mu pointed out for me. In the land protruding from the white snow, the soul of the predecessors seemed to be awake or asleep.Listening to the chapters of the familiar Yemeni tune, Xue seems to dance mysteriously in the field of vision.I recalled Grandpa Pingliang and his Mu surname, and recalled their deeds.In my praying palm, several snowflakes fell at the same time and melted in an instant. Li Decang, the true creator of Zhangjiachuan, the first person who surrendered to the enemy in the history of Zheherenye's rebellion, and the bridge between Zheherenye's life and death.There are not many stories about Li Dicang, but every step in his career has a great relationship with the sect. After the Shaanxi Revolution, refugees flowed into various places in Zhangjiachuan, armed to avoid disaster.The Hui people in Shangmo were afraid of being involved, so they did not dare to take in the Hui Hui from Shaanxi. Instead, the Han gentry Wang Pingan adopted the strategy of treating the Hui Hui with courtesy in order to protect themselves.The Zhangjiachuan folk song sings: Riding a farm ox, crossing the Guanshan Mountain, and camping in Shangmochuan.The people on the mill are too short-sighted: lifting the grinding wheel and sharpening it is not as good as Wang Pingan, the son of Wangjiapu. Wang Ping'an is such a good man, with a basket of oil and two bags of noodles tied to the outside of the door by a big cow. Eat by you, stand by you, don't burn my house and courtyard. This song vividly describes the scene when refugees poured in.However, with the expansion of Huichang, it was difficult for the Zhangjiachuan Muslims to maintain a wait-and-see attitude. They elected a general and raised the flag to rebel.战斗中，那位大帅身亡——这便是草莽英豪李得仓出世的契机。 李得仓是衙役班头出身，大帅尸身扔在一片萝卜地里，众人说谁能夺回大帅尸体谁就是新的大帅。李得仓应声而出，夺回了那具亡人遗体，也夺得了他在张家川长达数十年的军事和宗教的地位。 李得仓称李大帅后，麾下回民十余万众。几次鏖战后，与穆生花部合流，号称南八营。 由于不能取胜，同治初起事不久，南八营挺进陇东与陕西交界的董志塬，与困在那里进退两难的陕西回民军合兵。 董志塬时期以后，李得仓走了一条与哲合忍耶回民很不同的道路。 当金积堡决心承当大任，开门容纳陕西失利的回民大军之际，陕回和南八营的穆生花部都迅速投入宁夏，惟独李得仓撤回西海固一带山区——他已决计投降。 据张家川教内传说，李得仓投降是受了十三太爷马化龙密令，这很可能。十九世纪教史的两部书《哲罕耶道统史传》和《曼纳给布》中，比比皆是地描述了十三太爷对战争悲惨结局的预言——他为了让哲合忍耶保存一口气，决意在一直没有暴露的陇南教区保存一点势力和血脉，是完全可能的。更重要的证据是他曾在金积堡城破之前指示洼上师傅去张家川——后文将详细述及这个著名故事——洼上师傅的前途无疑与李得仓的南八营息息相关。 自从伟大的哲合忍耶学者阿布杜·尕底尔·关里爷使南线教务兴旺以来，无论关里爷与灵州哲合忍耶导师之间关系怎样，陇南一直包括平凉、优羌、首谷、张家川一带已经暗藏着哲合忍耶的大前途。 形势再也不是乾隆四十六、四十九年那样了；即便在哲合忍耶中，也毕竟出现了投降者。 李得仓在这种宗教前途的死灭与复苏之间，没有辱没自己的使命。同治六、七年之交，李得仓率南八营九万余众投降。地点正在后日又名震天下的西吉县境内。李得仓之降清，也许有以下几点可以注意：一，他没有暴露自己的哲合忍耶教徒身分。在他著作的降表中，把自己乔装成陕西回军之一种。降表中婉言陈诉陕西回变过程，控告陕西团练头子张芾劣迹，实质上是借雷电掩刀光，牢牢地隐藏了哲合忍耶的秘密。二，他的降敌，不同于河州马占鳌的叛卖。在中国义军史上，降与叛是必须区分的两种行为。西北马占鳌、云南马现都是叛徒，他们掉转枪口屠杀同胞——用人民的血染红自己官帽上的顶子。而宋景诗、李秀成、杜文秀、十三太爷马化龙都在绝灭之际有过形式上的投降，他们的所谓降是战争规律，甚至是更深沉的牺牲。区别的界限在于是否于降后屠杀同胞。李得仓降后，事实上并未彻底停战，事见《平定关陇纪略》卷六，同治八年五月纪事。李得仓还曾参与接受河州叛徒马占鳌的求抚，但他没有与河州人战斗——官军不信任他。而花寺派出身的马占鳌后来是自己趁一次大胜仗之后向官府投降，并急急开始其屠杀回民以求发达的正式营生的。三，李得仓大帅，后来是张家川唯一的大人物（张家川地区无一县城）。他等待时机，先后在张家川暗藏安置了哲合忍耶几个重要的宗教领袖：道祖马明心的后裔；十三太爷马化龙的后裔；平凉太爷穆家后裔；以及南线各地在大失败之后的热依斯洼上师傅。 李得仓是哲合忍耶历史上的一种新人：世俗上层和宗教的两栖人物。这标志着哲合忍耶这个最底层最贫穷的教派，已经能够以自己的宗教魅力在中国社会上层参与竞争。谁也无法怀疑的光荣教史，抵消着追求者对于宗教本身的疑问。不经过宗教职业是否也可以坚持宗教信仰呢？生活于人间俗界是否也可以获得圣洁呢？社会地位与经济势力这些人生的终点，是否可能变成灵魂的起点呢？李得仓的意义，在于他代表哲合忍耶多少回答了这些问题。 ①究里：这是一个中国回民的术语，指与“浮层”、俗界相对的宗教世界。其语感在哲合忍耶内部尤为沉重。 第05章云南与贵州 就整个同治回民战争来说，云南杜文秀达到的水平几乎超过西北——杜文秀在大理狭窄而肥美的自然区里，如同太平天国一样，真正实现过一次回族的自治。这几乎是把梦变成了现实。杜文秀做为十九世纪三大回族英雄之一，以其占地独立的行为批判了黑暗的中国——这种行为正与白彦虎闯荡西北冲出国境的举动相呼应。云南回变的大主角是格底目老教派的杜文秀元帅，哲合忍耶在云南的是非，在于与杜文秀的一致与否。 同样，与西北终于出现了花寺马占鳌这样的凶残叛徒相应，滇回中也出现过马现（后改名马如龙）这样的屠杀同胞的刽子手。判断我们云南哲合忍耶的历史功罪，又在于与马现叛变之间的关系。 感赞主，当我无法找到云南哲合忍耶内部教史（哪怕一卷一页）的时候，资料目录上出现了EmileRocher（艾米尔·罗舍）的巨著《LaprovincechinoiseduYun—nan》（《中国云南省志》）。此书出版于一八八○年的巴黎，几乎与回民战争完全同时，其中一章全记云南回民起义，篇幅占此通志三分之一。作者E·罗舍是清朝请去云南搞欧式军火采办的海关西洋人员；曾任安南海关监督和云南蒙自的法国领事。同治回变时亲历战场，尤其是当马现屠杀东沟哲合忍耶热依斯道堂时，E·罗舍一行正在云南府——甚至马现攻打东沟的当夜，还曾给这些洋人送食物和作战口信。 他的著作，属于一种原始记录。北京大学西语系教授曾觉之先生一九五三年译出此书，译文流畅美雅。居然直至曾先生逝世，未得出版。白寿彝先生藉编写《回族人物志》之机，把此书印刷出来，以求他日备征检索——这一资料兼有洋人和官方的内部性质，正可以和我们云南教内的口碑传说相对证。 概言之，云南在同治十年前后的形势是：全省因公家煽动汉民屠回，以“滚单”传示各地村寨，约期灭回，而激起全境回民起义之后，几经鏖战，渐渐形成了东路马德新、马现投降并为清朝收拾滇局、西路杜文秀拥兵自治支撑正义的态势。 哲合忍耶的中心热依斯道堂——东沟，正处于回奸马现覆盖之下，而采取的立场又与杜文秀一样。这种孤军战于叛徒中央的处境，决定了云南哲合忍耶凄惨的结局。 关于后来被中国许多回族知识人赞为一代大师的马德新（复初），应有另题剖析。关于他为清政府掌握着全省平回大局、然而又为伊斯兰写下了大量研究著作的一生，究竟是否能够在后世里得到主的饶恕，不是本书讨论的内容。至于马现——这个南方回民的叛徒，他与西北回奸马占鳌的区别在于：马占鳌父子尚不过是充当左宗棠政府军中的一个打手，而马现本人却是屠杀云南回军的元凶。他与马德新两人一文一武，把国家的残暴、欧洲的装备、军事的包围和媚权的宗教——都变成鲜血，使之在哲合忍耶的东沟流淌。 大理远隔重重关山，东沟人无法获得大理杜文秀的援助。事实上，同治八年间杜文秀曾派遣十八大师（司）东进围省，企图解决这种局势，但是省垣会战中，杜文秀失败了——从此云南哲合忍耶的东沟已如刀斧下的缚囚。 金积堡更远在天外。从进入十九世纪这场巨大的沧桑之变开始，云南热依斯便不断派人向金积堡十三太爷马化龙处请求口唤，争取协调——东沟热依斯与大理元帅杜文秀曾派纳尚邦赴宁夏，但纳尚邦只能就地参加了穆生花的义军。 东沟的前定即是如此。东沟作为哲合忍耶的一个据点，它的命运只能是哲合忍耶式的，尤其在同治十年，前定是不可逆转的。 东沟，源在云南他郎。哲合忍耶创始人道祖马明心之子阿布都拉·马顺清于乾隆四十六年被充流云南墨江县他郎寨后，殁于该寨，留有他郎拱北，教内尊称他郎太爷。 他郎太爷有五子，第三子马圣麟（流传中或作马朝圣、马世麟、马成林），后日迁河西县东沟潜伏，悄悄地在云南和贵州发展着哲合忍耶教派。至迟在四月八太爷马以德时期，云贵哲合忍耶与西北中心教区恢复了联系，马圣麟也至迟在他从西北学经完满以后，便被委托了云南贵州两省教权。他任热依斯之后，东沟成了哲合忍耶南方的道堂——直至今日。 整顿一新的异端者教派哲合忍耶出现于云南，必然刺激和惹怒了媚权的马现以及马德新。E·罗舍书中有一条很重要的作者注释，透露出回奸马现对哲合忍耶的不能容忍，甚至连法国人都深知其味。①马现对东沟哲合忍耶的灭绝之役，打了三年多时光。关于这一仗，我们云南教内有这样一段口碑：东沟回民流传着一首儿歌：“老提台，要打下东沟吃早饭，一打打了三年半。带牵着，小东沟马依玛目挨水烫。” 老提台，即投降官府后改名如龙、官升提台的马现。 《清咸同间云南回变纪闻》说：“马如龙之降，一进城就称提台。算是马提台保省。有歌曰：”好个马大人，四门开三门，龙灯夜夜耍，米卖二百文。 '子孙皆尽矣。好杀贪功，淫人妻女者，请以此公为戒。 " E·罗舍写道，马现派人告诉他们：“他立即要出发到东山去，他的部队正在那里作战；但他希望当晚便能回来。” 马现喜欢使用这种当天了事的表达方式。除了对法国人这样讲之外，他在降伏小东沟后，又扬言：“跟我来！打下大东沟吃早饭！”——因此被回民编成儿歌嘲笑。 结果是——“打了三年半”，大东沟誓死抵抗，马现本人也在攻打东沟道堂时受伤。小东沟阿訇马依玛目对他说了一些讽刺言语（当时小东沟已降），马现恼羞成怒，下令将马依玛目拖出，一遍遍用开水浇淋折磨，直至将马依玛目烫死。 ——如此一个刽子手，一场残杀族胞的征伐，一个已经投降的村庄和阿訇，一个作证人的外国佬，凑成了这篇流传了一百年的儿歌。 马现在歼灭东沟哲合忍耶的战役中，使用了当时罕见的新式皮波帝枪。E·罗舍写道，东沟外围的哲合忍耶（或者是零星的杜文秀义军）“为第一次在云南使用的这种快速射击的武器所大量击毙”。 E·罗舍记叙道：“小东沟被清军占领后，义军方面滋生着扰乱不安的心情。他们看见四面八方都被围了。马成林（圣麟），同时是阿訇又是首领，觉得事势是绝望无救了，乃对于妇女们施行他的影响力，使她们相信走到别一世界去的时候到了。上天的门开了，应当利用穆罕默德的召唤以回到他身边去。一大部分的妇女因此而吞大烟自毒死，同时亦给她们的孩子吃大烟——结果，差不多只有男子来保卫她们的遗体了。” 此时已是同治十年秋季。 大东沟哲合忍耶热依斯道堂涂炭的日子到了。云南哲合忍耶教徒守住自己束海达依称号的时刻也到了。 据官方钦定的记载，马现率军“进逼大东沟，昼夜以开花炮连环攻击”。血战之后，大东沟被攻陷。事发在同治十年岁末，正是西北哲合忍耶主战场——金积堡道堂毁灭的周年。 马圣麟因此获得了哲合忍耶教内圣徒的资格。还在他被开花炮弹炸死的当时，东沟教众已经在拼死救护他的遗体，《钦定平定云南回匪方略》卷四十四载：“首逆马成麟中炮死，其弟马自新、马文裕等藏尸清真寺，意存叵测。初八日，复派将弁围攻三昼夜，生擒马自新、马文裕、张体宽、合士成；率队进寨，攫获马成麟尸身，戮以示众。” 但是教内有不同说法。据无名氏稿本，“其尸首是小东沟人偷葬于沟溜鸽子箐，后奔告大东沟人迁回。” 东沟就这样被残酷地毁灭了，除了它不死的精神。今天，沿着东沟美丽险峻的风景，满目疮痍，都是哲合忍耶舍西德的坟茔。无名氏抄本中写道：事隔一百多个春秋，而今屋内村外的坟冢还历历在目。清真寺以下至南栅门，由南栅门围墙至山麓，一排排坟茔都是沟壑：内用土基分隔小间，每小间垒满尸体，再铺盖树枝泥土。多为五层，因名“大坟”。挤满大坟的这片土地名“大坟地”；大坟地向西南抬升，延伸到山顶都挤着没有空隙的坟冢，名为“大坟山”——都是反围剿大战中舍西德的寝园。 马圣麟的拱北坐落于烈士们遗骨的正中，一片栽满松树的山坡台地上。他死后被尊称为云南三太爷，永远地享受着尊敬。与他被公家流放他郎客死的父亲一样，他也走完了哲合忍耶英雄前定的道路。冤屈和鲜血是拱北的根源。同治十年以后，哲合忍耶教派才真正在云南扎下了根，他郎和东沟两处拱北象征着他们，也吸引着他们结成一个坚固的集体。 贵州——关于十九世纪回民大起义中贵州哲合忍耶的作为，教内记述远远不能与史事相匹。一九八一年，贵州兴仁县张正兴写作了一部章回体小说——《咸同年间盘江回民斗争史记》，保存了贵州教内的口碑传说。作者的祖父当年曾亲身参加起义，作者又亲耳听过祖父的反复叙述，因此这部小说具备着一定的教史性质。 云贵两省回民起义无法区分，云贵两省哲合忍耶的行动也无法区分。贵州境内哲合忍耶基本上是按照东沟道堂的口唤发难的，两代领袖——张凌翔和金万照，都接受过东沟云南三太爷马圣麟的指示。 章回体《咸同年间盘江回民斗争史记》开卷第一回，便饶有意味地描述了张凌翔去东沟跟穆勒什德忌日尔麦里（但小说把忌日九月初六误写为九月初七，把船厂误记为平凉），东沟“三爷”为他痛说教史、指示他归省举义的故事。作者在文中叙述的几辈导师，几乎无一辈写得准确；如说“船厂率领造船工人起义”、“道光年间外姓掌教、张格尔回民反”等等。这种差误深刻地反映了宗教组织对于被压迫平民的意义。东沟人仅仅战于一山一寨，声名却传于半个中国；贵州人虎踞数座县城，裹拥了彝苗诸族，却默默无闻，原因只在于缺乏宗教对历史的补充。贵州回族等族起义中，首领以哲合忍耶最醒目，但战争性质更接近于各族对腐败满清的颠覆。战事平息后，哲合忍耶南方中心又偏重东沟——这些原因都曲折地表现在这部章回体小说中，使之不能充分保存当年贵州哲合忍耶的面目。 但是这部小说丰富地保存了回苗布瑶彝黎汉七个民族的反清面目。义军俗称白旗军，这段历史俗称白旗斗争史，小说对于诸如义军拒降等事件，叙述得可以和其它公私文牍互证。 小说尤其准确地保存了金万照的事迹：金万照，东沟马家亲戚，早年求学甘肃，云贵知名阿訇。贵州乱后，公家措手不及，求金万照出面去贵州议抚，并赐予“议抚游击”。金万照被召到云贵总督衙门后一一接受，暗中却去东沟道堂，请求口唤。 云南三太爷马圣麟指示金万照，到贵州后要“好好地掌握哲合忍耶”，小说中的这一句话，经得住推敲分析。金万照入黔，标志着教派意识朦胧的贵州哲合忍耶即将与东沟组成一个潜伏的大局势——而这一点无论是对紧急的战局或是对日后的出路，都十分紧要。 金万照的事迹非常动人。他没有一丝一毫犹豫，就放弃了一种机会——河州马占鳌和滇东马现不惜残害同类疯狂攫取的叛变机会。他日能霸占一方威风八面的前程，似乎根本没有被他考虑过。他风尘仆仆走进云贵边的大山，见到白旗义军首领张凌翔后，立即宣布了东沟热依斯的口唤。 同治年是一个大时代。是英雄和叛徒都辈出不穷的时代，是国家显示极权、人性恶到极致的时代。在遍及全国的回民起义中，很难数清究竟是英雄多还是叛徒多。即使在哲合忍耶这个最单纯、最勇敢的集团里，投降和出卖也在恐怖的持续中屡屡出现了——东沟就曾应官军要求献出过三十三颗首级。杜文秀曾经先被他的女婿出卖、后被他的大理战友送到官营。 金万照情愿以官身作罪民，不远千里投奔叛乱的壮举，直至很久以后也没有再次出现于中国史。 金万照面对着曾国藩源源发来的新式官军，李鸿章为这些刽子手装备了洋枪和洋官，——中国虚弱有名，但残民之力无穷。金万照按西北战场上十三太爷马化龙的榜样，兵败后请以一死为同胞求赦。 同治十一年十月十七日，金万照被清朝公家解至贵阳，以骑铜马刑炮烙杀害。在哲合忍耶的忌日单上没有这一天，但是贵州回民常在十月十七日诵经悼念他。 云贵两省各自实现了自己前定的束海达依追求。哲合忍耶的悲剧精神已经实现了它在全国教众中的弥漫。圣教死了，苟活者忍受着一种负罪感，苦苦地呼吸着这种末世空气。 同治十一年腊月廿六日，杜文秀大元帅换水后念了讨白（忏悔词），宰了所蓄的孔雀。 他嘱咐留城的人：“满城百姓交代与你了。”然后胸挂孔雀胆，坐轿出城。出大理北门，把孔雀胆掺毒药服下。轿至清军大营，药力发，渐渐气绝。他在如此的就义前夕，一定已经听说了东沟哲合忍耶的殉难；也一定听说了侧翼贵州金万照的就义。我想，杜文秀一定曾感慨过，一定曾经在一刹那琢磨过哲合忍耶这个教派；因为在他的大理两翼的云南与贵州的大地上，凡是哲合忍耶都牺牲了，都支持他直至最后一刻。 ①E·罗舍，P.97注：“战事延长至如此之久，是因为马成林虽然是回教徒，但是属于称为新教的一派；这派在近几年才成立的，马成林被尊举为这派的首脑。而马如龙则为旧派的回教徒，因此在他们两人之间，存在着一种教派的仇视。”