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Түүх, Соёл, Өв Karolina Zygmanowska Амьд Бурхан

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Түүх, Соёл, Өв Karolina Zygmanowska Амьд Бурхан МОНГОЛ УЛСЫН ЕРӨНХИЙЛӨГЧ ХАЛТМААГИЙН БАТТУЛГЫН ИВЭЭЛ ДОР ЗОХИОН БАЙГУУЛСАН БОГД ХААН-150: ТҮҮХ, СОЁЛ, ӨВ ОЛОН УЛСЫН ЭРДЭМ ШИНЖИЛГЭЭНИЙ ХУРАЛ KAROLINA ZYGMANOWSKA АМЬД БУРХАН, УЛС ТӨРИЙН УДИРДАГЧ, БОДИТ ХҮН: ӨРНӨДИЙН ЖУУЛЧДЫН ДУРСАМЖ, ТЭМДЭГЛЭЛ ДЭХ VIII БОГД ЖАВЗАНДАМБА ХУТАГТЫН ДҮР ТӨРХ 2019 ОНЫ 10 САРЫН 11. ТӨРИЙН ОРДОН. УЛААНБААТАР ОЛОН УЛСЫН ЭРДЭМ ШИНЖИЛГЭЭНИЙ ХУРЛЫН ӨГҮҮЛЛИЙН ЭМХЭТГЭЛ АМЬД БУРХАН, УЛС ТӨРИЙН УДИРДАГЧ, БОДИТ ХҮН: ӨРНӨДИЙН ЖУУЛЧДЫН ДУРСАМЖ, ТЭМДЭГЛЭЛ ДЭХ VIII БОГД ЖАВЗАНДАМБА ХУТАГТЫН ДҮР ТӨРХ K a r o l i n a Z y g m a n o w s k a П о л ь ш и й н м о н г о л ч э р д э м т э н , доктор (Ph.D) Товч агуулга: Энэхүү нийтлэл нь XIX ба XX зуунд Монголд зочилж байсан Америк, Баруун Европын аялагчдын VIII Богд Жавзандамба хутагтын тухай үлдээсэн бичмэл дансыг судлахад зориулагдсан болно. Өгүүлэл нь VIII Богд Жавзандамба хутагтыг монголчуудын улс төр, шашны удирдагч хэмээн өрнөдийн ойлголттой болохын тулд тэдгээр баримт бичгүүдийн үндэслэл, найдвартай байдал, санаа бодлыг харгалзан үнэлэх зорилготой юм. Түлхүүр үгс: VIII Богд Жавзандамба хутагт, Өрнөдийн орнуудын аялагч, Фрэнсис Август Ларсон, Юлийус Прайс, Беатрис Булстроде, H.G.C. Перри-Айско, Рой Чапман Эндрюс. A LIVING GOD, A POLITICAL LEADER, A HUMAN BEING: THE IMAGE OF THE 8TH JAVZANDAMBA KHUTUKTU IN THE MEMORIES OF THE WESTERN TRAVELLERS K a r o l i n a Z y g m a n o w s k a Dr. Ph.D, Independent researcher, Poland Abstract: The article is devoted to the investigation of written accounts left by American and Western European travelers visiting Mongolia during the lifetime of the 8th Javzandamba Khutuktu. The article aims to evaluate those documentin regard to the background, reliability,and intentions of their authorsin order to provide a complex overview of the Western perception of the 8th Javzandamba Khutuktu as a political and religious leader of the Mongols. Key words: the 8th Javzandamba Khutuktu, the Bogd Gegeen, Western travelers, Frans August Larson, Julius Price, Beatrix Bulstrode, H.G.C. Perry-Ayscough, Roy Chapman Andrews. & Among numerous memories, travel logs, and articles written by explorers visiting Mongolia in 19th and 20th centuries there is hardly any that would not mention, at least in a couple of sentences, the spiritual and political leader of the Mongols - the 8th Javzandamba 197 БОГД ХААН-150: ТҮҮХ, СОЁЛ, ӨВ Khutuktu(1869-1924). Some of the publications describe direct interactions with the Bogd Gegeen, while others narrate accounts of visitors, who had to rely on rumors and stories provided by their peers. One of the earliest, if not the first, mentions of the 8th Javzandamba Khutuktu appeared in the memoirs of an American journalist, Julius Price, who in 1891 briefly visited Mongolia on his way to Beijing. The American, who met the Bogd Gegeen by accident, described him as “…a pale-faced youth dressed in bright yellow silk, … who looked something like an Englishman got up for a fancy-dress ball….“While the two of them were unable to communicate due to the lack of a common language, Price assured his readers that he heard of the Javzandambathat “…he is different stamp to his predecessor and is, for a Mongol [sic], a most enlighten man, taking a great interest in all modern subjects and inventions. He has even had his photo taken (for strictly private circulation only), and has a piano in his place, which was presented to him by a former Russian consul here…” (Price 1892:280-281, 279). Although Price never clarified, who was his source of information, his lack of knowledge of Mongolian and Mandarin, as well as, his very poor Russian skills allow to easily exclude the Mongols. Furthermore, the journalist arrived in Mongolia prior to the birth of any form of Western community in the country and was very likely the only non-Russian foreigner present in the region at the time. Therefore, the description of the 8th Javzandamba’s character originated most likely from the English speaking Russians, possibly even the Russian Consul to Mongolia, and one can assume that the image he created in his memoirs reflected the positive outlook of the Russian diplomats. Russian sentiments continued to influence the Western perception of the 8th Javzandamba in the following decades and,as their opinion of the Bogd Gegeen changed, so did the information provided to and by the Western travelers. Majority of those amateur explorers had little if any knowledge of the local language and customs,1 and were never provided an opportunity to see the 8thJavzandamba from a closer proximity or meet him in person. Hence, they had to rely entirely on the opinions of others and it was up to their analytic skills and attitude to give those rumors a broader context. An example of that can be found in 1913 accounts left separately by Henry George Charles Perry-Ayscough and Beatrix Bulstrode. Perry-Ayscough, a well-rounded, British officer working as a postmaster Shanghai, came to the region encouraged by the British advisor to Yuan Shikai, George Ernest Morison, who wished to gather more information on the situation in Mongolia, the government of which announced an independence form the Qing Empire (1644-1911) less than two years earlier. Perry-Ayscough was a good friend of the Russian Plenipotentiary to Mongolia, Ivan YakovlevichKorostovets, and strongly relied on the support of the Russian diplomats to organize the journey. They were the main source of his knowledge of the region and he hardly ever directly interacted with the Mongols. 1 The neutral opinions on the Bogd Gegeen were relatively rare and mostly came from diplomats and intelligence agents, such as Dr. Thomas Gatrell or Sir Somerville Head, who arrived in Mongolia better prepared than average explorer. They however were known only to small audience and did not shaped public view of the Javzandamba. 198 ОЛОН УЛСЫН ЭРДЭМ ШИНЖИЛГЭЭНИЙ ХУРЛЫН ӨГҮҮЛЛИЙН ЭМХЭТГЭЛ The outlookPerry-Ayscoughhad on Mongolia and the Mongols was certainly not unbiased. However, he made an effort to maintain neutral views, when speaking about state of affairsand did not engaged in gossips. He also majorly focused on the political aspect of his research. In regard to the Javzandamba’s engagement in the independence movement the explorer simply noted that “…In July 1911 the Hu-tuk-tu took matters into his own hands. He presided over a meeting of certain influential Mongol princes, and at this meeting it was resolved to seek the Tsar’s protection…”He also marked the lack of support for Javzandamba in the western part of the country and the increasing opposition on behalf of Ja -Lama in Khovd (Perry-Ayscough1914:19, 109, 228). The balanced and based on personal experience narrative of Perry-Ayscough was an opposite of the memories left by Beatrix Bulstrode, another British explorer, who visited Mongolia in summer 1913 and provided a rather harsh and gossipy evaluation of the 8th Javzandamba. At the time of her visit Bogd Gegeen was plagued by serious health issues and rarely appeared publicly. Despite being aware of that Bulstrode held the Javzandamba’s appearance against him, calling him “…a middle age, already decrepit, in appearance bloated, dissipated, uninspiring…” She ignored the obvious joy of his followers, when he appeared publicly, and commented on his marriage with Queen Dongodulam calling it a violation of Buddhist principles. She even went as far as to repeat a gossip of unknown source accusing the Javzandamba of a murder of “…a well- known Mongol official, whom he is said to have forced into drinking in his presence a cup of poisoned wine…” (Bulstrode 1920:177). Being typical product of her time, Bulstrode tended to look down on non-Western peoples.2 She also lacked knowledge of religious customs and an insight to investigate them on the spot. Therefore, she failedto noticethat among the Mongols, who followed the Tibetan tradition of Buddhism, it was not unheard the lama to revoke his monastic vows in order to marry (Larson 1930:82) and it did not necessarily mean that they would lose their status as a reincarnation or religious teacher.3 As for the murder accusation, Bulstrode could use on her journey only English and although she travelled with a companion, who knew Mandarin to some extent, both of them appeared to have little interaction with local people, who would be able to speak it. Most of their contacts were limited to a Norwegian trader Oscar Mamen, a nameless merchant of German origins, the Russian consul Alexander Miller, and several Russian 2 Bulstrode’s reviewer, the Times correspondent to Beijing, David Fraser, quite well, although possibly unwillingly, summarized Bustrode’s attitude towards the Mongols saying that she was “… particularly instructive in her analysis of Mongol character. The Mongol is simple, happy, good-natured, intensely lazy, and apparently entirely lacking in practical qualities. His very disposition in the cause of his past and present troubles. He is, I short, not fitted to compete with the outside world. Therefore, he has become the sport of other peoples, and the destiny of his land is being decided for him by foreigners…” (Bulstrode 1914: ix). 3 Sects of Tibetan Buddhism include a mixture of celibate monks and non-celibate practitioners, and is not unusual for lamas to wear robes closely resembling monastic garb despite them not being monks The author of the article admits the lack of her knowledge of the topic and would like to see one day a deeper research done on the religious aspect of the marriage of the 8th Javzandamba. However, in support of her thesis she would like to offer an example of the ChoekyiGyaltsen, 10th Panchen Lama, who despite his marriage and ceasing to wear monk robes, reminded a spiritual leader in the eyes of his supporters.
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