God's Chinese Son (58 page)
16.
For the general Guangxi background, see Kuhn, "Taiping Rebellion," 264-66. See also Xia,
Zongjiao,
29, on the Guiping area militias
(tuanlian)
and God-worshipers.
17.
Kikuchi, "Taihei tengoku," 7, for the Lan and Luo families in Jintian; Inada, "Taihei tengoku," 61-64, on "Hakka" as a term. My special thanks to Wen-wen Liu for help with these articles.
18.
Kikuchi, "Taihei tengoku," 4, on the Xus, originally from Tongcheng, Anhui, and their long reign as Guiping magistrates.
19.
Ibid., 7, on the "Yaoming huiguan."
20.
Ibid., 8.
21.
Ibid., 9-11.
22.
Ibid., 12-15, 16, on the
Anliang yue.
23.
Ibid., 17;
Anliang yue,
347-48.
24.
Kikuchi, "Taihei tengoku," 19-20, on the Huang family, which was not related to Hong's friends, the Sigu village Huangs.
25.
Ibid., 24, 26-27.
26.
Inada, "Taihei tengoku," 71.
27.
Ibid., 74;
Anliang yue,
345.
28.
Inada, "Taihei tengoku," 76-77, citing
Anliang yue.
29.
Ibid., 78-79, on
gongbao
registry.
30.
This is especially significant for Wei Changhui—later the Taiping "North King"— and his father's and uncle's landholdings, as discussed ibid., 75; see ibid., 82, for the Wei family's token payment of 4
qian
to the local shrine. On p. 78 Inada argues that "perhaps" Wei's Hakka identity was a factor here.
31.
See Laai, "Pirates," 167 n. 36, 168 n. 37.
32.
Li,
Zhongxing bieji,
1:6b; Wang,
Tianfu,
192; Jen,
Revolutionary Movement,
38-40; Naquin,
Millenarian Rebellion,
and Kuhn,
Soulstealers,
both offer vivid examples of such treatment of suspects under investigation.
33.
Wang,
Tianfu,
192; Jen,
Revolutionary Movement,
40.
34.
As analyzed in Weller,
Resistance,
70-75.
35.
Xia,
Zongjiao,
30-31; Hamberg,
Visions,
34, cites Xiao's wife, Yang Yunjiao, as also having visions. See also
TR,
69, on Hong Rengan; for Xiao's hour-long trances see
Tianxi- ong shengzhi,
l:4b-5. Bohr, "Eschatology," 177, argues that during this period of Hong's and Feng's.absence from Guangxi, Yang and Xiao, by their "shamanic leadership," were "unleashing the revolutionary implications" of Hong's theology.
36.
Tianxiong shengzhi,
1:1, 2, 8; Wang,
Tianfu,
4, 9.
37.
Tianxiong shengzhi,
1:9; Wang,
Tianfu,
10.
38.
Tianxiong shengzhi,
1:6; Wang,
Tianfu,
7-8; Weller,
Resistance,
82-83, suggests this as a prototype for women's power and possession.
39.
Tianxiong shengzhi,
1:7-8, 9b; Wang,
Tianfu,
8-11; Zhong Wendian on Hakka idioms, interview with author in Guilin, summer 1992; Xia,
Zongjiao,
34, discusses the importance of this consanguinity in local religious terms.
40.
Weller,
Resistance,
discusses this rich mix at length—see esp. p. 56, on the Jintian area as "thick with extraordinary possibilities," and p. 84, on the final "saturation." For these examples see
Tianxiong shengzhi,
1:3, 10, 12; Wang,
Tianfu,
5, 11, 13. The two accounts of the same incident in the text have a variant reading, Siwang and Shiwang, for the name of the village. For its location, see Guo Yisheng,
Ditu,
24.
41.
Hamberg,
Visions,
45.
42.
Tianxiong shengzhi,
1:2b, 5, first description by Jesus, second by Xiao Chaogui.
43.
Tianxiong shengzhi,
1:3b; Wang,
Tianfu,
5.
44.
Tianxiong shengzhi,
1:5b,
"shouzhi ... yu wo {an,"
"pointed out with His hand, for me to see."
45.
Genesis 32:24;
Tianxiong shengzhi,
1:5b,
"gangshou chiao."
That the phrase refers to a Hakka wrestling grip was explained to me by Zhong Wendian in 1992.
46.
Kutcher, "Death and Mourning"; Kuhn,
Soulstealers,
58-59, 102-3. The "three years" of mourning was usually interpreted as twenty-seven months.
47.
Hamberg,
Vision,
40; Jen,
Revolutionary Movement,
40. Wang,
Tianfu,
192. Hong's son was born in Daoguang 29/10/9 (Nov. 23, 1849), a little more than nine months after Hong's return to Guanlubu.
Chapter 9: Assembling
1.
Guo Yisheng,
Ditu,
23, 25, 27.
2.
Many are listed in Guo Tingyi,
Shishi,
65-70.
3.
Graham,
China Station,
chap. 9; Hay,
Suppression,
27-44; Laai, "Pirates," 66-72; Guo Tingyi,
Shishi,
68-69.
4.
Tianxiong shengzhi,
1:16b.
5.
Ibid., 1:17; Wang,
Tianfu,
17.
6.
Hamberg,
Visions,
46.
7.
Ibid., 46-47; Weller,
Resistance.
8.
Tianxiong shengzhi,
1:21, for Daoguang 29/10/23; Wang,
Tianfu,
22, which accidentally omits the leaders' uneasy reply.
9.
The two are Huang Weizheng and Ji Nengshan.
Tianxiong shengzhi,
1:18b, Daoguang 29/9/11; this is clearly earlier than the early part of 1850 suggested for these events by Jen,
Revolutionary Movement,
54.
10.
Tianxiong shengzhi,
1:19a, dated 29/9/14.
11.
Ibid., 1:20b, dated 29/9/28, where God is called "Gao Lao" for the first time in this text. For the term "Gao Lao" see Luo Ergang, "Jingji kao" 28;
TR,
99.
12.
Tianxiong shengzhi,
1:20b, dated 29/10/4, and 1:35a, 30/1/4; Hamberg,
Visions,
51. Bohr, "Eschatology," 194-96, on militia and Taiping organizations.
13.
Jen,
Revolutionary Movement,
42-44;
TR,
378-79; Curwen,
Desposition,
80-81.
14.
Tianxiong shengzhi,
1:33b, Daoguang 30/1/4 (Feb. 15, 1850); Wang,
Tianfu,
33-34.
15.
Hamberg,
Visions,
42.
16.
Retranslated from the Chinese ibid., 43.
17.
Tianxiong shengzhi,
l:41b-42, dated 30/2/23.
18.
Hamberg,
Visions,
43.
19.
Ibid., 55—56, modernizing romanization of Chinese names.
20.
Ibid., 50, Chinese text, modifying his translation and that in
TR,
77.
21.
The key passages are in
Tianxiong shengzhi,
1:28b—31b, Daoguang 29/12/27 and 29/ 12/29; Hong's leg injury is mentioned ibid., 1:21b, under Daoguang 29/10/23; Wang,
Tianfu,
29-31.
22.
Tianxiong shengzhi,
2:20b-21, Daoguang 30/8/13; Guo Tingyi,
Shishi,
84, has other details on Shi Dakai's involvement at Baisha.
23.
Tianxiong shengzhi,
l:31b-32b, Daoguang 30/1/2.
24.
Ibid., 1:34a, Daoguang 30/1/4, and 1:36-37, Daoguang 30/1/16; Wang,
Tianfu,
36 n, explains the codes. There was a similar ceremony on 30/1/17.
25.
Tianxiong shengzhi,
1:38b, Daoguang 30/1/17.
26.
Ibid., 1:41b, Daoguang 30/2/23.
27.
Ibid., 1:42-44b, for initiation, 1:46b, for baptism, Daoguang 30/2/27 and 28; Wang,
Tianfu,
41-43, 45.
28.
Tianxiong shengzhi,
1:25b, Daoguang 29/12/1; Wang,
Tianfu,
27; Hamberg,
Visions,
34, however, suggests it was Xiao's first wife, Yang-yun-kiau, who was the women's model.
29.
Tianxiong shengzhi,
1:26.
30.
Ibid., 1:20b, Daoguang 29/10/4, describes the woman as being
guai dai,
"kidnapped" or "decoyed."
31.
Ibid., 1:26b, where Jesus calls her his
baomei.
On the true identity of Xiao's wife, nee Huang, who later used the name of Yang, see Luo Ergang, "Chongkao," 134, 136.
