둥간 난 (1895년 ~ 1896년)

Dungan Revolt (1895–1896)
1862-1877년의 반란에 대해서는 둔간의 난(1862-1877)을 참고하세요.
둥간 난
날짜.1895–1896
위치
간쑤 성 칭하이 시
결과청승
호전적인 사람들
청 제국, 충성파 카피야 수피스이슬람 반군, 이헤와니와 반군 카피야 수피스
지휘관과 지도자
양창준
둥푸샹
탕옌허
양쩡신
마안량[1][2]
마궈량
마푸루
마푸샹
마하이옌
웨이광타오[3]		 마용린 †
마다한 †
마완푸
힘
수천 명의 충신 회군, 충신 살라르, 충신 둥샹, 충신 보난, 한족, 티베트인[4]회교도 회교도 회교도, 동샹교도, 살라교도, 바오안교도 수천 명
사상자 및 손실자
마완푸를 제외한 모든 반란군이 살해당했습니다
시리즈의 일부(on)
중국의 이슬람교
Top of the Great Mosque of Xi'an
역사
왕조별
반란과 반란
탈동조 중국
주요 수치
문화
  • 도시들
  • 지역
무리
이슬람 포털 • 중국 포털

둥간 반란(1895–1996)은 청나라에 대항하여 청나라와 간쑤성의 여러 중국 무슬림 민족들이 일으킨 반란으로, 같은 종파의 두 수피파 사이의 격렬한 논쟁으로 인해 시작되었습니다.와하브파는 이헤와니 조직에 영감을 불어넣었고 이후 충성파 이슬람교도들에 의해 진압된 반란에 가담하고 격려했습니다.

반란

둥간 반란(1895–1996)은 1781년 자흐리야 반란과 같은 장소에서 발발했는데, 같은 이유로 두 명의 나크슈반디 수피파 [5]사이의 종파간 폭력이 일어났습니다.경쟁자인 수피 나크슈반디의 정신적 명령이 서로 싸우고 여러 가지 악행을 고발한 후, 폭력을 계속하는 대신 그들은 분쟁을 해결하기 위해 청나라의 법 제도를 사용하기로 결정했습니다.그들은 시닝 현청을 통해 반대 소송을 제기했고 사건의 판사는 이슬람의 모든 문제에 있어서 어떤 집단이 다른 집단보다 우월한지에 대한 판결을 내리지 않기로 결정하고 행동을 촉구했습니다.결과적으로 두 집단 모두 폭력에 의지했습니다.청나라는 폭력의 가해자들을 분쇄하기 위해 다오타이를 파견했고, 몇 명의 사망자로 끝났습니다.이것은 분쟁에 관련된 당사자들이 [6]청나라에 반항하게 만들었습니다.

순화, 칭하이에서는 회, 둥샹, 바오안, 살라르의 군중이 다색 모스크 지도자 마용린에 의해 청에 대항하여 반란을 일으켰습니다.군인들은 탕옌허 [7]준장에 의해 반란군을 격멸하라는 명령을 받았습니다.마다한은 청나라에 반기를 들 때 동샹 마완복과 거래를 맺었습니다.허저우, 디다오, 순화에서 그들은 그들의 지지자들에게 반란에 가담하라고 지시했습니다.티오허옌, 산지, 광허는 방어적 입장에서 점수로 합의하고 [8]항복하지 않겠다고 약속했습니다.

마완푸의 와하브는 이헤와니 종파에 영감을 주어 "새로운 가르침"[9]으로 여겨졌습니다.이허와니는 반란을 부추겼습니다.

총독 양창준은 [10]반란을 진압하기 위해 군대를 보냈습니다.

카슈가르의 총사령관 동복샹은 마신성 장군과 함께 반란 지역들을 강제 행군을 [11]함으로써 구출하라는 전보를 받았습니다.마안량, 마궈량, 마푸샹, 마푸루와 같은 무슬림 장교들이 이끄는 그의 충성스러운 중국 무슬림 군대는 반란을 진압했고, 보도에 따르면 반군의 머리와 귀를 잘라냈습니다.동이는 [12][13]대장 계급을 받았습니다.허저우에서 온 둥푸샹의 군대는 베이징에서 막 가져온 현대식 유럽포인 마우저와 레밍턴으로 무장하고 있었습니다.그들의 새로운 무기는 무슬림 반군의 칼날이 달린 무기와 총구를 압도했고,[14][15] 전투에서 그들을 격파했습니다.

마안량의 무슬림 기병대는 옥심산에서 무슬림 반군을 물리치고 12월 4일 허저우 포위를 풀었습니다.그는 회군 기병대를 이끌고 연회에서 무장하지 않은 채 협상하기로 한 반란군 살라르 무슬림 전사들에게 "내가 너를 속이면 나를 무슬림으로 인정하지 말라"고 말해 학살했고, 반란이 [16][17]진압되자 신장 장군의 계급장을 받았고 허저우 대령의 계급장도 받았습니다.충성파 무슬림 장군들은 그들의 군대를 이끌고 반란군 무슬림들에 대한 대규모 학살을 시작했습니다.그들은 반란군을 참수하고 귀를 제거했습니다.이슬람교도들의 피가 마안리앙의 붉은 모자를 물들였고, 이슬람교도들의 머리는 마푸샹과 [18][19]마푸루의 사무실을 짓는 데 사용되었다고 합니다.

1895년 마안량은 포잉( ying英)으로 시닝(西寧) 포위를 해제했습니다.

마완푸는 중국의 무슬림 충신 마안량 장군과 동복샹이 반란군 무슬림들을 분쇄하기 위해 도착하자 항복했고,[22] 마다한은 싸우다가 사망했습니다.

마영린(마영린)과 그의 아들, 그리고 백 명이 넘는 무슬림 반군 지도자들이 [23]둥푸샹에 의해 붙잡혀 참수당했습니다.

1896년 8월 2일, 청나라 장군들이 대규모의 반란군 학살을 감행하여 한 지역에서 8,000명이 사망하고 여성들이 [24]노예로 팔려갔다는 소식이 전해졌습니다.

토파 지역의 약 400명의 이슬람교도들은 반란에 가담하지 않았고 중국에 대한 충성을 선언했습니다.한족과 그의 무슬림 부인 사이에 논쟁이 벌어지자 토파 출신의 이슬람교도들이 탄카르를 공격하고 공동종교인들에게 언덕 꼭대기에 있는 사원들을 불태움으로써 문을 열라는 신호를 주겠다고 위협한 것이 이 이슬람교도들을 학살로 이끌었습니다.남편은 이것을 관리에게 보고했고 다음날 한족과 [25][26][27]결혼한 몇몇 이슬람 소녀들을 제외한 이슬람교도들은 학살당했습니다.

수지 카슨 린하트(Susie Carson Rinjhart)는 "우리 환자들 중 가장 흥미로운 사람은 중국인으로 태어나 현지 군대의 50명 이상의 지도자로 임명된 티베트인의 용기와 대담함을 가진 노인이었습니다. 어느 날 아침 반군의 공격을 물리치기 위해 인접한 마을에서 일부 중국인을 돕기 위해 출발했습니다.그의 부하 중 한 명인 목수가 그의 팔꿈치를 찔렀다는 것은, 어떤 이들은 전자가 그 노인 처라오예와 같은 유능한 상대를 제거하기를 열망하는 모하메드인들의 대가였기 때문이라고 말했습니다.그들은 이전 반란에서 그가 효율적으로 복무했던 것을 기억했습니다. 그는 일곱 번이나 부상을 입었지만, 많은 참패를 당했습니다.그 위험한 추진력은 그의 팔에 추악한 상처를 입혔지만, 그 가족은 부유했고, 결과적으로 그에게 모든 관심을 줄 수 있었고, 나는 그의 회복을 돕기 위해 고통을 아끼지 않았고, 매일 개선을 보였습니다.그의 아내는 몽골 사람이었습니다.그의 유일한 아이는 몽골 의상을 입은 스무 살의 매력적인 젊은 유부녀였는데, 그것은 그녀에게 매우 잘 어울렸고, 그녀의 예쁜 아기는 가족 그룹을 완성했고 노인이 캉에서 보낸 외로운 시간들에 많은 기쁨을 더했습니다.많은 것은 이 남자가 우리에게 준 선물과 헤아릴 수 없는 친절이었습니다. 나중에 우리가 집을 비운 사이에 그가 죽었을 때, 그는 그의 딸에게 그가 입었던 묵주를 우리 각자에게 달라고 부탁했는데, 우리는 그것이 진심으로 감사하고 [28][29]사랑하는 표시라는 것을 알았기 때문에 그것을 매우 소중하게 여겼습니다."

티베트인들은 1781년 자흐리야 반란 때처럼 1896년 이슬람 반군을 진압하는 데 도움을 줬습니다.타오조우의 이슬람교도들도 반란군에 맞서 싸우고 반란군 지도자 마용린의 가족 전체가 [30][31]처형당했습니다.

장군 둥푸샹, 마안량, 마하이옌은 원래 1894년 제1차 청일 전쟁 때 베이징으로 불려갔지만, 둥간 반란(1895년)이 일어났고, 그들은 반란군을 진압하기 위해 보내졌습니다.

내몽골 서부 한족 가톨릭 마을 샤오치오판은 반란으로 인해 벨기에 [32]성직자들에 의해 조직된 방어 절차를 받았습니다.

한겔라오후이족은 반란 기간 동안 신장에 있는 청나라 군대에 침투했고 회나라 반군이 [33]분쇄되기 전에 회나라 반군을 도울 계획이었다고 전해집니다.

약 10만 명이 [34]반란으로 목숨을 잃었습니다.

1909년 마안리앙은 메카에서 돌아온 새로운 이슬람 종파의 지도자 6명을 체포하고 즉각 처형하라고 명령했습니다. 그는 구파의 일원이었고 다른 이슬람 종파간의 싸움이 1895년 이슬람 [35][36]반란을 일으켰기 때문에 또 다른 종파간 폭력 사건을 막기를 원했기 때문입니다.

정규 행정부는 청나라 말기에 투시를 대체하기 시작했고 1895년 이슬람 반군 지도자 마용린과 마다한은 마안량과 동푸샹 휘하의 친정부 무슬림들에게 패배했습니다.마위안장과 마푸샹과 같은 이슬람 지도자들은 [37]1916년 이후 중국이 군벌주의로 소용돌이친 후에도 중화민국에 충성을 선언했습니다.

참고문헌

  • 이 기사는 James Hastings, John Alexander Selbie, Louis Herbert Gray의 1916년 출판물인 종교와 윤리 백과사전의 본문 8권을 현재 미국의 공공 영역에 포함하고 있습니다.
  • 이 기사는 1895년에 출판된 중국 기록자 26권의 본문을 현재 미국의 공공 영역에 포함하고 있습니다.
  1. ^ Baptist missionary magazine. 1871. p. 109. In the Northwest. These I Chinese. It began last May In a 118 quarrel. (Missionaries were not ause this time.) There are two es among these Northwestern Chinese imedans^those who have descended .1) Turks. (2) Persians. The latter are divided Into the old and Salars. These old and new schools over a question of ritual, and then to kill each other. This was at Tao-chau, a city five days* journey west of Sanchau, province of Kansu. The officials Interfered to stop the fighting, but used much cruelty in doing so. This In- fiamed the Mohammedans, who united against the common enemy. A general with five thousand men sent against them was defeated with a loss of half his men. A cavalry general. Ma an liang, at the head of horsemen returning from the Japanese war, met the rebels and drove them back, although he is himself a "Salar." The mufti and other leaders deprecate the rebellion. find ui'ge submission on one linnd. and mercy from Imperialists on the other. Should these counsels prevail the trouble will soon be over. If a war of extermiuation Is wngpd. then all China will be In ft blaze. Nearly nil the principal towns and cities In Kansu are lu the bauds of rebels. The crescent and the dragon are pretty evenly matched throughout the empire. The stories told by eye witnesseB of the slaughter of hiimnu bttlngs ore awral. He many thousands already slain are mostl; killed by spear thrusts. Neither age or stx Is spared. The few missionaries in Iheae , districts are safe. Their hands are full caring for the wounded. Both sides treat them as friends. We used to pray for these poor suffering Chinese.
  2. ^ Lipman, Jonathan Neaman (1998). Familiar strangers: a history of Muslims in Northwest China. University of Washington Press. p. 207. ISBN 0295800550. Retrieved 24 April 2014.
  3. ^ Ralph L. Powell (8 December 2015). Rise of the Chinese Military Power. Princeton University Press. pp. 83–. ISBN 978-1-4008-7884-0.
  4. ^ Jonathan Neaman Lipman; Stevan Harrell (5 April 1990). Violence in China: Essays in Culture and Counterculture. SUNY Press. pp. 76–. ISBN 978-0-7914-0115-6.
  5. ^ 립먼, 조나단 N. "중국의 민족성과 정치:간쑤성의 마족 군벌."현대 중국, vol. 10, no. 3, 1984, p. 298. JSTOR, JSTOR, https://www.jstor.org/stable/189017?seq=14#page_scan_tab_contents
  6. ^ Lipman, Jonathan N. (Jul 1984). "Ethnicity and Politics in Republican China: The Ma Family Warlords of Gansu". Modern China. Sage Publications, Inc. 10 (3): 299. doi:10.1177/009770048401000302. JSTOR 189017. S2CID 143843569.
  7. ^ Michael Dillon (1999). China's Muslim Hui community: migration, settlement and sects. Richmond: Curzon Press. p. 136. ISBN 0-7007-1026-4. Retrieved 2010-06-28.
  8. ^ Michael Dillon (16 December 2013). China's Muslim Hui Community: Migration, Settlement and Sects. Routledge. pp. 102–. ISBN 978-1-136-80933-0.
  9. ^ Papers from the Conference on Chinese Local Elites and Patterns of Dominance, Banff, August 20–24, 1987, Volume 3. 1987. p. 29. Retrieved 2010-06-28.
  10. ^ Jonathan Neaman Lipman (2004). Familiar strangers: a history of Muslims in Northwest China. Seattle: University of Washington Press. p. 142. ISBN 0-295-97644-6. Retrieved 2010-06-28.
  11. ^ The Chinese recorder, Volume 26. Shanghai: American Presbyterian Mission Press. 1895. p. 452. Retrieved 2010-06-28.
  12. ^ James Hastings; John Alexander Selbie; Louis Herbert Gray (1916). Encyclopædia of religion and ethics, Volume 8. Edinburgh: T. & T. Clark. p. 893. ISBN 9780567065094. Retrieved 2010-06-28.
  13. ^ M. Th. Houtsma; A. J. Wensinck (1993). E.J. Brill's first encyclopaedia of Islam 1913-1936. Stanford BRILL. p. 850. ISBN 90-04-09796-1. Retrieved 2010-06-28.
  14. ^ Lipman, Jonathan Neaman (1998). Familiar strangers: a history of Muslims in Northwest China. University of Washington Press. p. 157. ISBN 0295800550. Retrieved 24 April 2014.
  15. ^ Lipman, Jonathan Neaman (1980). The border world of Gansu, 1895-1935. Stanford University. p. 81. Retrieved 24 April 2014.
  16. ^ Michael Dillon (1999). China's Muslim Hui Community: Migration, Settlement and Sects. Psychology Press. pp. 72–. ISBN 978-0-7007-1026-3.
  17. ^ Papers from the Conference on Chinese Local Elites and Patterns of Dominance, Banff, August 20–24, 1987, Volume 3 Papers from the Conference on Chinese Local Elites and Patterns of Dominance, Banff, August 20–24, 1987, Joint Committee on Chinese Studies (U.S.). Ann Arbor. 1987. p. 29.{{cite book}}: CS1 유지 관리: 위치 누락 게시자(링크)
  18. ^ Jonathan Neaman Lipman (2004). Familiar strangers: a history of Muslims in Northwest China. Seattle: University of Washington Press. p. 168. ISBN 0-295-97644-6. Retrieved 2010-06-28.
  19. ^ 마통, 중궈 이실란...실루, p 245
  20. ^ University of Illinois at Urbana-Champaign. Center for Asian Studies (1979). Chinese Republican studies newsletter, Volumes 5-7. p. 35. Retrieved 2011-06-06.[1]
  21. ^ Chinese Republican Studies Newsletter, Volumes 1-7. Contributors University of Connecticut. Dept. of History, Denison University. Dept. of History, University of Illinois at Urbana-Champaign. Center for Asian Studies. Center for Asian Studies, University of Illinois. 1975. p. 171. Retrieved 24 April 2014.{{cite book}}: CS1 메인 : 기타 (링크)
  22. ^ Michael Dillon (1999). China's Muslim Hui community: migration, settlement and sects. Richmond: Curzon Press. p. 102. ISBN 0-7007-1026-4. Retrieved 2010-06-28.
  23. ^ TRANSLATION OF THE PEKING GAZETTE for 1896 (PDF). Shanghai: REPRINTED FROM THE "NORTH-CHINA HERALD AND SUPREME COURT AND CONSULAR GAZETTE". 1897. p. 6. Archived from the original (PDF) on 29 May 2014. Retrieved 24 April 2014.
  24. ^ "SLAUGHTER OF MOHAMMEDANS.; The Chinese Commander Showing No Mercy to Insurrectionists" (PDF). THE NEW YORK TIMES. 14 August 1896. Retrieved 2010-11-28.
  25. ^ Rijnhart, M.D. (1868-1908), Susie Carson (1901). "CHAPTER VIII OUR REMOVAL TO TANKAR". With the Tibetans in Tent and Temple (Third ed.). Chicago, New York & Toronto: Fleming H. Revell Company. Retrieved 24 April 2014.
  26. ^ Susie Carson Rijnhart (1999). With the Tibetans in Tent and Temple: Narrative of Four Years' Residence on the Tibetan Borders and of a Journey Into the Far Interior. Asian Educational Services. p. 135. ISBN 978-81-206-1302-7.
  27. ^ Mrs. Susie Carson Rijnhart (1901). With the Tibetans in Tent and Temple: Narrative of Four Years' Residence on the Tibetan Border, and of a Journey Into the Far Interior. Oliphant, Anderson, & Ferrier. pp. 135. During the recent rebellion, as already stated, a large proportion of the Mohammedan population left their homes and joined the rebel forces, while th.
  28. ^ Susie Carson Rijnhart (1999). With the Tibetans in Tent and Temple: Narrative of Four Years' Residence on the Tibetan Borders and of a Journey Into the Far Interior. Asian Educational Services. p. 71. ISBN 978-81-206-1302-7.
  29. ^ Mrs. Susie Carson Rijnhart (1901). With the Tibetans in Tent and Temple: Narrative of Four Years' Residence on the Tibetan Border, and of a Journey Into the Far Interior. Oliphant, Anderson, & Ferrier. pp. 72. His only child was an attractive young married woman of twenty wearing the Mongol costume, which was very becoming to her, while her pretty little baby.
  30. ^ LIPMAN, JONATHAN N. (1997). "4 / Strategies of Resistance Integration by Violence". Familiar Strangers : A History of Muslims in Northwest China. University of Washington Press. ISBN 0-295-97644-6.
  31. ^ Oidtmann, Max (2005). "History, Hides, and the Environment of a Town on the Gansu Frontier": 1–32. {{cite journal}}:저널 요구사항 인용 journal=(도움말)
  32. ^ Bickers, Robert A.; Tiedemann, R. G., eds. (2007). The Boxers, China, and the World (illustrated ed.). Rowman & Littlefield. p. 30. ISBN 978-0742553958. Retrieved 2010-06-28.
  33. ^ Nightingale, Pamela; Skrine, C.P. (2013). Macartney at Kashgar: New Light on British, Chinese and Russian Activities in Sinkiang, 1890-1918. Vol. 27 of China, History, Philosophy, Economics (reprint ed.). Routledge. p. 87. ISBN 978-1136576096.
  34. ^ "Biography – CARSON, SUSANNA – Volume XIII (1901-1910) – Dictionary of Canadian Biography". www.biographi.ca.
  35. ^ . pp. 50, 51, 52, 53, 54 https://archive.org/details/crescentinnorthw00andr/page/n71/mode/2up?view=theater. It is very difficult to get at the real root of these sectarian divisions. One suggestion is that before the coming of the Salars there was but one sect among the Hwei-hwei, but that this sect had become corrupt through the constant intercourse with the Chinese. The Salars on their arrival noticed the general state of apathy into which their co-religion- ists had lapsed and determined upon a revival. With this end in view they formed themselves into the Hsin Chiao (New Sect), the other Hwei-hwei becoming known as the Lao Chiao (Old Sect). These two remain the principal sects to the present day. The New Sect, however, incorporates many other minor sects and subdivisions. The intro- duction of some new line of spiritual teaching or religious practice, by some ardent pilgrim returned from Mecca, will almost invariably lead to another division. Visiting Moslems from the West usually prefer to associate with the Hsin Chiao, as do also those mullahs who have made the pilgrimage to Mecca. They are more fanatical than the Lao Chiao, with whom they are frequently having severe quarrels ending, as often as not, in dangerous fights. So insignificant have been the causes leading to the formation of these minor sects that they are now lost in obscurity, and only the sect remains to bear witness to the folly of its founder. The two great Hwei-hwei movements of 1862 and 1895 have been written down in history as the Mohammedan re- bellions. The first had its origin in Chinese inter- ference in a Hwei-hwei quarrel, and the. second in interference in a dispute between the Old and New Sects. It is quite within the bounds of probability that when the third rebellion breaks out it will be from a similar cause. During the year 1909 there was an effort made to create yet another sect which was to be a distinct improvement upon the Hsin Chiao. Two ahongs, freshly returned from Mecca, in all the fervour of religious zeal, were the originators. Their proposed principles and practices never got widely known, but the wearing of the beard after a new fashion was one of the distinguishing features of the new teach- ing. They managed to get quite a following and embarked upon an energetic and aggressive cam- paign. So much bitterness was aroused both with the New^ as well as the Old Sect that the Viceroy of Kansu had to interfere in the interests of the common people, and put out a proclamation in the name of the Chinese Government forbidding the propagation of this new teaching. The Modern Sect had, however, gained a Moslem stronghold some twelve miles from the city of Siningfu, and caused so much disturbance there that a body of cavalry had to be sent. They were successful in apprehending the leaders of the movement, who were straightway imprisoned. This caused the wildest rumours to circulate throughout the district. The Hwei-hwei were about to rebel and actual dates were fixed for the rising. These persistent rumours threw the Hwei-hwei into as great a state of panic as the Chinese. First hundreds, then thousands, of the latter people moved into the city of Siningfu. All dwellings were filled to their utmost capacity, and grain and fuel reached famine prices. Just about this time Ma An-liang, the ruler of the Hwei-hwei, and a supporter of the Old Sect, sent his soldiers to surround a certain house in the city of Hochow, where they arrested six leaders of the Modern Sect. These six were immediately despatched to Paradise by means of the bullet, and it is reported that the two founders of the sect were among them. The Modern Sect thereupon collapsed and has not since been revived as a sect, though some of its followers still remain quite active. Thus serious trouble between the Chinese and Hwei-hwei, arising as in former years through internal dissension among the latter, was narrowly averted. The above short sketch of the rise and fall of the Modern Sect is a fair sample of the history of many other little sects which have waxed great until their activities have arrested the attention of the Old Sect, before whose dominating force they have eventually collapsed. The Old Sect has invariably gained the upper hand and holds to-day the civil power, though religious fervour and zeal remain with the New Sect. Well do the Lao Chiao know how to effectively wield the power they hold. So fierce and bitter have been the sectarian strifes, and so deep the hatred born of them, that it is a question whether the members of the Old and New Sects are not, in some instances, as heartily hated each by the other as the " unbeliever " is by both. Many and many of the members of the New Sects have been driven into exile by the bitter per- secution they have had to endure at the hands of their co-religionists of another sect. Numbers have barely escaped with their lives. In the far west of the province, occupying a territory which lies both north and south of the Yellow River stretching from the Tibetan border to a point almost due north of the city of Hochow, are scattered five clans of people of the same race as the Mongol Hwei-hwei. Their physical features are identical and they speak the same Mongolian dialect. They have adopted the dress, manners, and customs of the Tibetans. They have, moreover, embraced the religion of the Tibetans, and some have gone so far as to take up the old Bonze religion, becoming fire and demon worshippers. Though scattered among Tibetan tribes they are found in their separate villages. These five clans are stated to have been originally one with the Mongol Hwei-hwei, but on account of some sectarian quarrel they went over in a body to the Tibetans, forsaking the religion of their fathers and adopting Buddhism. The bitterness of these quarrels, sometimes re- sulting from the most insignificant causes, is well- nigh indescribable. A follower of the Old Sect, resident in a Hwei-hwei community in the south of the province, a man of considerable wealth and influence, was most outspoken in his denunciation of the teachings and practices of a new sect then making considerable progress in that district. One day he was visited in his home by some members of the reviled sect, who proceeded to vent their wrath upon him. After wrecking his home, smashing all the furniture, they administered such a thrashing to his person that he was left for dead. The Christian missionary resident in that district was invited to attend him, and on arrival he found his patient suffering from several broken ribs and other fractures. His life hung for some time in the balance, but eventually careful nursing with good medical attention brought him through. Upon his recovery he was compelled to leave that neighbourhood, eventually finding his way to the capital of the province where he obtained an appointment as teacher of Tibetan in one of the Government schools. The eare and attention of his missionary-nurse are not forgotten, and though still opposed to the Gospel he shows himself friendly to the missionaries who reside in that eity. {{cite book}}:누락 또는 비어 있음 title=(도움말)
  36. ^ The China mission year book. 1910. p. 153. They are to be found in large numbers in the Siningfu, Hochow, Taochow, Tsinchow, Kingyangfu, and Ningsiafu districts. In placps they form the greater part of the population. In some there are no hinese among them, the mosque being found in every village, while again in other parts Mohammedans are very few. There are many Mohammedan officials, chiefly mili- tary, headed by the famous Ma An-liang, who lives at Hochow, which may be called the Mecca of Kansu Moham- medans. Here is the training school for priests. Here may be heard the call of the watchman on the tower of the mosque, summoning the faithful to prayer. There are three sects, the old, the new, and the newest. The last was nearly brought to its end three years ago, its leaders being executed by order of Ma An-liang, who judged them to be guilty of plotting rebellion.
  37. ^ Lipman, Jonathan N. (2011). Familiar Strangers: A History of Muslims in Northwest China. Studies on Ethnic Groups in China. University of Washington Press. p. 186. ISBN 978-0295800554.

참고 항목