John Caviglia on Amgalant

travelling, talking 1This short entry is to link to a most observant discussion of my historical fiction project by John Caviglia: a post on the blog of Rounded Globe, who have just published my ‘Voices’ essay.

Observant is what I might expect from John Caviglia, who is both a writer (premodern, epic-in-scope historical fiction) and in his past a professor of comparative literature. I particularly enjoy his remarks on Elizabethan theatre-style staging. Certainly I imitated theatre in a few ways. There are scenes where I cease to write in anything other than people’s spoken lines, to be like a play script: because these ought to do, they ought to stand by themselves. And I several times had in mind Elizabethan resemblances. My acquaintance with theatre is largely Elizabethan, let’s face it; and for reasons unspecified I did often want a theatrical air.

“He can tell a hawk from a hatchet flung at his head.” – Jamuqa misquotes Hamlet.

travelling, talking 2

Images
Book art from the Ilkhanlig: a Mongol court travelling, talking…
The Diez Albums, courtesy of Wiki Commons.

Published: Voices from the Twelfth-Century Steppe

VoicesToday my digital book for Rounded Globe, Voices from the Twelfth-Century Steppe, is published. Available here.

There are two aspects to this essay. Chiefly, it is source criticism – a study of my primary source the Secret History of the Mongols – and on the side, it is a creative writer’s interactions with the body of secondary work on this source.

Academic historians may or may not be aware that outside of other historians and history students, they have a large readership among historical novelists. I’ve become conscious of this since I joined Goodreads: often I look up a history book and find its single review, or its most in-depth review, is from a novelist who engaged with it for her material. These reviews frequently enter into passionate conversation with the historian – as I know I do in the privacy of my home. Novelists rarely hide their investment in their subjects; although this need not mean we do not strive to be fair-minded.

Novelists, inevitably, have a different perspective on the source material (unless a historian moves along the spectrum towards a novelist’s position). We weigh things differently; we seek out things of less concern to historians. Or so I have found in my fifteen years spent with my primary source and the secondary work upon it. I began with no preconceptions (I had not thought about these issues); and at the end I know that my experience, which I write about in this essay, is a case study, that is, a single case, whose applicability to other cases I cannot guess at. Other novelists might nod along, see familiar trends, even an analogue. My source is a peculiar one in its own level of artistry (to an extent it is written ‘like an epic’). No doubt every source is a peculiar one, and every novelist’s engagement singular. I believe in the worth of case studies, and have simply written out my experience: the three-way conversation between source, novelist and historians.

On the specifics of the Secret History of the Mongols, I have reached a few conclusions which are not in the main history books, or the major commentary. I offer these as the arguments a novelist uses for her own purposes. Perhaps she does tend to interpret differently because she is a novelist: I do not say for certain; no doubt her ethos is different, probably her method. I am happy for the chance to make a few arguments, which otherwise I have only had the opportunity to put (persuasively or not – you be the judge) in fictional format, in my set of novels Amgalant. The original argument most likely to catch people’s interest, I imagine, has to do with Temujin’s own contributions to the Secret History: the idea that we have his memories, as he told them, and with this, we have insight into his psychology.

I owe great thanks to Simon Cook, co-founder of Rounded Globe. Firstly, for seeing worth in my Mongol novels; secondly, for seeing value in my account of how I came to write them, and commissioning this essay.

Complaint of a Mongolian princess, 1935

Mongol princess article - better cutI celebrate International Women’s Day with this transcript from an English-language newspaper in China from the year 1935. A Mongolian princess warns the world’s feminists that the Mongol experience (been there, done that – for 600 years) isn’t so crash-hot. I find her view of the matter both intriguing and funny.

 

 

 

Mongol Princess Declares Independence of Mongolian Women Has Its Drawbacks

Laws Framed By Genghis Khan 600 Years Ago Provide Single Standard In Sex, Work And Play; “Woman Is Less Fitted For Life Struggle,” She Says

By LaSELLE GILMAN (CHINA PRESS special correspondent)

PEIPING, Sept. 10. – The independence of Mongolian women, as compared with the dependence of Chinese women, is not as desirable as it might be supposed. Mongolian women do not gain by their equality with men. The strain of such equality is too intense. Primitive peoples try the single standard, but eventually they abandon it, as the Chinese have long since done.

That is the opinion of Princess Nirigidma de Torhout. She is a Torgut Mongol princess in her own right, but was educated in France and has lived much abroad. She considers Peiping her home, however, and she knows whereof she speaks when she discusses the condition of Mongolian women, for she was born on the vast, barren steppes of the Gobi borderlands.

Genghis Khan framed the Mongolian laws as they exist today some 600 years ago, and by those laws Mongol women are completely equal with men. So much so, in fact, that the word “woman” does not exist in the language now, the same word “kun” applying to either sex.

The Mongolian woman is as free as the man; she saddles her horse and goes to visit her relatives and friends; she receives her guests and calls on whom she will; her sexual morals are the same as the morals of her roaming brother. She is equal to him before the law, is completely responsible for herself. Adultery is punishable by death, in the case of both men and women. She has the right of inheritance, of owning property and bringing up children, of seeking marriage or divorce, of serving in the army.

Princess Is Sceptical

But the Princess Nirigidma, considering the state of her sex in her own country, is not certain that it is an enviable one. Equality of men and women is only natural, she feels, because in primitive society each sex was adapted to one form of work and they thus shared the tasks. Woman’s only inferiority was in maternity which unfitted her for any activity for a year. This weakness of her sex brought her privileges eventually and she became dependent on the man.

Today, everywhere, the women are shaking off the yoke of this dependence and demanding equality – which will compel them to renounce their privileges. This, the princess believes, is a serious matter in view of the condition of Mongol women.

“I do not know whether the Great Khan was honoring the woman or simply putting her in her rightful place at the man’s side,” says the princess. “To decide that I should have to know what the position of woman was before him, and that I do not know. I have been told that a matriachate prevailed in the old times, but its memory is lost, for it is never spoken of in Mongolia.”

The Mongol woman’s equality may appear all very nice, the princess points out, but there is another side to the story.

“Because she is the comrade of the man, the Mongolian woman is an object of no particular regard. She shares all the man’s hardest tasks, watches the flocks in rain and snow, loads the beasts, cuts wood. She enjoys no kind of precedence; she rises when a man older than herself comes in and gives him up her place at the fireside or the softest cushions. Man and woman share equally the expenses of life. Flatteries, deferences, everything that in the West is called chivalry – are non-existent. The orphan is protected but not the woman. Having the same rights, she also has the same duties and responsibilities.”

Less Fitted For Struggle

By her constitution, general sentiments and habit of mind, woman is less fitted than man for the struggle of life, in the princess’ opinion. And if women in their struggle for equality do succeed, she does not believe they will gain by it.

“Look at the Chinese woman who until recently was of all women the type most dependent on the goodwill of the man,” the princess declares. “She had no rights in public life. She had no existence, but she was and still is the absolute mistress in her family and almost sovereign in that public life in which she never shared herself. In China a woman is infinitely respected. A man never contradicts her, agrees with her even when she talks nonsense, carries out her whims!

“Compare these two women and ask which is the more enviable lot. Is it not better to have fewer legal rights and preserve the privilege of exerting influence, of being respected, flattered, spoiled, of being free from all responsibility? Or should one prefer the Spartan life of the Mongol woman? Is the emancipated Mongolian woman really happy?”

The princess is willing to concede, however, that all women in the search for equality are perhaps unconsciously groping for something beside happiness. If feminists claim their right to restore to women a happiness and a freedom of which they consider they have been cheated, she argues, then they are taking the wrong road. But if their aim is to open new horizons, aiming at a more spacious and a more worthy life, if with their new rights they are ready to accept all the consequences, then she agrees that that is courageous and admirable – if not particularly wise.

 

I’d better say at once that I am not educated in early 20th century Mongolia and can’t comment on conditions then. What interests me is that in 1935, she ascribes the social and legal status of women to the Great Khan.

When Ed Bazalgette did his rather fine doco-drama for the BBC [1] my sister sent me a TV guide feature from the UK with a headline that still makes me laugh: next to a nobly inspired shot of the actor, Genghis Khan: Early Feminist. That’s their British way of gently teasing because Bazalgette gives an unexpectedly likeable Genghis; I don’t remember that feminism looms large in the documentary. How much of a feminist was Genghis, himself? Princess Nirigidma hasn’t the evidence to say whether he improved the status of women or whether he merely legislated along the lines that his society already ran: “To decide that I should have to know what the position of woman was before him, and that I do not know.” It’s still tough to distinguish, since the Mongols weren’t paid much attention pre-Chinggis and the Secret History is our earliest internal source. The princess herself, with her views on the advancement of societies, seems to suggest that he needn’t get the glory – civilization in general has been bad for women, if more comfortable.

#

1. imdb entry
‘Rather fine’ in that it follows faithfully the Secret History – until the Secret History tails off, with the conquests, and he has to switch over to non-Mongol sources: we then devolve into sensationalist drivel. This problem plagues Mongol studies – not just documentaries.

Cross-faith conferences: Mongols and Mughals

Lorenzetti_Ambrogio_martyrdom-of-the-franciscans-This post looks at Mongol China and Mughal India: the reigns of Khubilai Khan (1260-94) and Jalal al-Din Muhammad Akbar (1556-1605). These figures were conscious innovators in the old worlds of China and of India. Khubilai introduced a universal script, Akbar a universal religion; neither invention is thought to have outlived its sponsor, but even so, these remain great experiments in change. I want to focus on a tradition of cross-faith conferences staged at Mongol courts, transported into Khubilai’s China, and culminating in Akbar’s House of Worship: it seems to me that this might well be an inheritance, where Akbar built his house on foundations from his steppe ancestors.

Khubilai and Akbar have commonalities. They were the main establishers of post-nomad states in the great cultural worlds of China and of India. Akbar was more distanced from his Mongol background, but a few scholars have directed attention to Central Asian influences in the Mughal state.[1] Self-consciously, the two were unifiers: although Khubilai was frustrated in his claim to the world-kingship of the Mongols, he returned the north and south of China to unity, which Chinese dynasties had tried and failed to do since Tang; while Akbar united large areas of India that had not been one before. Religious pluralism was important to their politics, and this they had in common with other Inner Asians in custody of settled territory – not only the Qaraqorum Mongols before Khubilai, but the Qara Qitai before them, in Central Asia. Akbar introduced diversity into his government by employment of Rajputs and other Hindus; Khubilai staffed a poly-ethnic government, in resistance to pressures to become fully Confucian.

Iqtidar Alam Khan traces a general Mughal tolerance, as against the persecutory Islam seen in the Delhi Sultanate before them, back through Timurid traditions to the yasa (legal code) of Chinggis Khan, from whom Babur descended on his mother’s side. The thirteenth-century Persian historian Juvaini, employed by the government of Mongol Iran, gives in ideal terms Chinggis’ edict on the coexistence of religions.[2] Even after the Mongols took on world religions in Iran and China, their policy of religious pluralism was never altogether abandoned, although it became inconsistent – Mirza Haydar Dughlat relates bloody conversion tales among the Mughals’ cousins in Moghulistan, with a prince executing his unconverted entourage.[3]

The objective of religious pluralism in the Mongol world is often misunderstood. It had a history in Inner Asia, and was practiced similarly by the shamanist and Buddhist Qara Qitai in their poly-religious khanship just prior to the Mongols in Central Asia.[4] To see this policy as merely state pragmatism – or worse, a crudity of mind – is to neglect the indigenous religiosity. Of help here is a book on Mughal religiosity: A. Azfar Moin explains Akbar’s ‘participatory acts’ in a way that sheds light on the Mongols’ participation in the rituals and the gestures of religions they did not profess, as orthodox adherents understood profession.[5] Akbar’s sense of religion was ‘embodied’, ‘local’, centred on holy persons rather than on doctrine.[6] Shamanist peoples, Mongols and others, had a preference for Sufis, and this, along with the disruption of the Mongol invasions, aided a shift in religious weight and sentiment from the ulama to Sufis.[7] In Devin DeWeese’s study of the transition to Islam in the Golden Horde, the closeness, even the conflation, of shaman and Sufi, can be seen in depth.[8] Jesuits felt themselves led on by Akbar, and experienced disillusionment when they realised he wasn’t serious: this happens again and again at Mongol courts, and the Jesuit complaint is uncannily alike to the revolving feelings recorded by the missionary friar William of Rubruck, in the account I look at next.[9] Neither Akbar nor the potential converts Rubruck meets were cynical or exploitative, nor did they have simply state concerns in mind. Religious pluralism, as a policy, was certainly pragmatic for the Mongols, but it also made religious sense to them. Both these motives are evident in the religious debate at Grand Khan Mongke’s court in (or near – they were nomads) Qaraqorum.

This debate is a precursor to Khubilai’s debates, and is a cultural heritage behind Akbar’s House of Worship (‘Ibadat Khana). Our witness is Friar William of Rubruck, who gives us our closest view of a court-led interfaith discussion among the Mongols. Its purposes can be ascertained, in spite of Rubruck’s misconstructions. The debate was announced a few days after an incident of hostilities between Christians and Muslims in front of the khan’s brother Arigh Boke, who intervened to stop the exchange of insults. Arigh Boke had met the Christian group, of whom Rubruck was one, with a sign of the cross: here is a ‘participatory act’, that led to rumours he was Christian. Later, the quarrel became physical, with a monk answering Muslim taunts with his whip; Rubruck’s party was reprimanded by being told to make camp not beside the khan’s tent as hitherto, but with the other foreign envoys. Clearly, the debate, an opportunity to air conflicting views, with orders from the khan for no ‘provocative or insulting remarks’, no ‘commotion that might obstruct these proceedings,’ is a response to these unseemly incidents.

It is also clear that the other participants in the debate understood the khan’s purposes better than did Rubruck. First, a ‘tuin’ – probably a Buddhist – attempts to tell him that instead of there being one God, there are evidently gods for regions of the world just as these regions have their kings. This is to phrase another way what Mongke himself says to Rubruck in an audience the day after the debate: ‘God has given ways and religions to man as there are different fingers on one hand.’[10] Thus the khan draws his lesson to the visiting friar. Rubruck and his party have been the most volatile contenders at the debate; the opposition ceases to dispute him, but quietly hears him out. Rubruck believes he has reduced them to silence by his arguments, but it is more likely that they are acquainted with Mongke and behave in a manner that might meet with his approval. They do not clash. They allow Rubruck to air his views, and next day, Mongke expresses to Rubruck what he hoped to achieve: not a win by one religion or another, but coexistence. Mongke’s sentence has the feel of an old saying, although unattested (in this largely oral culture): it is a neat formulation of an Inner Asian religious outlook.

Mongke’s debate was held in 1254. Four years on, in 1258, he assigned his brother Khubilai to adjudicate between Buddhists and Taoists in north China, again for conflict resolution – this time serious disorders. It is frequently said that Khubilai was predisposed to the Buddhist side and did not judge objectively.[11] However, these unprecedented conflicts were caused by his grandfather Chinggis Khan, and he presumably felt a duty to undo the damage. Chinggis had evinced a personal respect for Qui Chuji, head of the Taoist Quanzhen sect, and from the distance of Central Asia granted him a general ‘superintendency’ of religions in north China.[12] As a result Taoism enjoyed a short-lived heyday; a contemporary said that a fifth of the population joined the sect in Mongol favour.[13] By the time of Khubilai’s interfaith court case, Taoists had severely encroached on Buddhist rights and property, and the situation in north China had devolved into violence against religious precincts and personnel.[14] Khubilai redressed the imbalance.

There were further Buddhist-Taoist hearings and debates, but Khubilai, when khan in China, did not pursue the idea of the wide interfaith conference, in spite of the several faiths in his officialdom. Khans in Iran held debates on a reduced scale, often, seemingly, to indulge the curiosity of the prince himself; there is no sense in Mongol Iran that cross-religious discussions were staged for the harmony of the realm – in fact scholars tend to talk of them as a sports-like entertainment.[15] Mongke’s debate had public ends and he himself did not attend, although well-informed by his ‘umpires’, three secretaries of different faiths. Participants had included Catholic and Nestorian Christians, Muslims, Buddhists, shamanists and quite possibly others that Rubruck cannot identify. Nothing like that range is seen until Akbar’s House of Worship, where there gathered ‘Sufi, philosopher, orator, jurist, Sunni, Shia, Brahman, Jati, Siura (Jains), Carbak (the Charvaka school), Nazarene, Jew, Sabi (Sabians – a Gnostic tradition), Zoroastrian, and others.’[16]

Still, Khubilai, frustrated in his claims to universal khanship, increasingly a khan of China, kept a diversity of ethnic make-up in his government. The one thing he did not accede to from Confucian-minded advisors was to reinstate the examinations for civil service entry: he was determined to draw on a wider range of talents than those shaped by study of the Confucian classics.[17] In the China he took over, even diplomats were not thought to need another language; hence his reliance on a ‘steppe intelligentsia’ with language facility, Uighurs, Khitan, Tanguts, Central Asians, employed as interpreters and translators.[18] Linguistic skills were critical for Khubilai; while Akbar attempted to amalgamate religions, Khubilai, instead, tried to introduce a universal script. As outsiders, they were innovators, across cultures. Chinese officials had been previously dismayed by Khubilai’s insistence on colloquial Chinese, for ease of access; there was much hostility towards the universal script, in spite of its effectiveness.[19] Here we see innovations, attempted changes, that were defeated by traditional ways. It is worthwhile to ponder for a moment what might have come had a universal script been successfully introduced for government affairs. Change consists of failed experiments too, not only in the official halls of China; abandoned innovations testify to new ideas. Khubilai’s bold stroke of a universal script in which to write every language was a possibility open to an outsider, a result of the meeting of cultures. It should not be lost to view because it failed. Recent discoveries have proved that the script – named Phagspa after its Tibetan creator – was far more widely and persistently used than has been assumed: this is a caution not to let the master narrative erase changes, as if they never took place.[20] Chinese official histories cannot be expected to pay attention to the Phagspa script. The compiler of the Yuan history (Yuan shi), indeed, was staunchly a Chinese classicist in an essay he wrote on art – no friend to Mongol-era deviation.[21]

For Akbar, the master narrative has been the intellectual tradition – doctrinal, legal; political philosophy and ethical tract – by light of which we write our histories of statecraft and government in Islam: this is the argument of A. Azfar Moin, who writes instead an ethnographic history with eyes on the acts and practices of kings, not the prescriptive literature.[22] Akbar’s religious experimentation then falls into place with Safavid Iran and Timurid Central Asia in an age when kings and messiahs fused. Religious curiosity on Akbar’s part, even his personal quest, cannot be cleanly separated from an ideal wish to resolve or harmonise ‘the confusion of religions and creeds.’[23] His House of Worship was on a grander scale than any conference held by a Mongol prince, but these are a possible transmission line. The House was interrupted by a rebellion, after which Akbar only resumed religious inquiry in his private quarters. By the accounts of both Abul Fazl and Bada’uni, discussion at the House of Worship caused acrimony, uproar, wrangles and hostilities;[24] Akbar’s subsequent Religion of God or Divine Religion (Din-i Ilahi) took a different approach towards universalism. He sought to unify religiosity in a discipleship to himself: this transcended, rather than amalgamated teachings.[25]

As an example of continuity with ways of religion on the steppe, there is the Jesuit ordeal at Akbar’s court. It was Akbar himself, Moin persuasively argues, who urged a display or spectacle of a fiery trial by ordeal between Jesuits and Muslim ascetics.[26] He need not have heard of the judicial ordeal in Europe, as was the Jesuit explanation, or if he did, he might well have recognised a consonance: in the Golden Horde, Sufis and shamans competed against one another in just such physical ordeals, wherein they were to conquer fire.[27] It was a language both sides understood. The Jesuits did not feel themselves such wonder-working saints and declined the contest, with difficulty.

Akbar, in the spirit of the age, transcended dogma in a saintly discipleship centred on his person – not an option open to Khubilai in China. Both Akbar and Khubilai were invaders, and brought potential for change, with themes of unity and universality, of diversity and pluralism, running through their governments. They faced different fates in the cultural worlds of China and of India, but we see the persistence of a shared heritage. The interfaith debate, used to specific purpose in Khubilai’s China, went into decline as Mongols entered the spheres of world religions; but Akbar, for a few years, made an institution of it.

Image  Ambrogio Lorenzetti, Martyrdom of the Franciscans (1342), from the Commons. This intriguing Italian painting deserves a post to itself. But in short, the scene is set at an unidentified Central Asian court under Mongol rule, and this time tolerance has broken down; the visiting friars are killed. Roxann Prazniak has explored this artist’s Mongol contacts; she points to the disbelief or dismay in the reactions of the court, who are presented as poly-ethnic. Lorenzetti is commenting on religious coexistence, both at home in Siena and in the Mongol world he knew. For more, see:

Prazniak, Roxann, ‘Siena on the Silk Roads: Ambrogio Lorenzetti and the Mongol
Global Century, 1250-1350’, Journal of World History, vol. 21, iss. 2, 2010, pp.
177-217.

Footnotes
[1] Books on this theme include Lisa Balabanlilar, Imperial Identity in the Mughal Empire: Memory and Dynastic Politics in Early Modern South and Central Asia, London and New York, 2012. However, she treats strictly the Timurid legacy, without attention to any memory of the Chinggisid Mongols. Another is Richard C. Foltz, Mughal India and Central Asia, Oxford, 1999, which I have not been able to consult.
[2] Iqtidar Alam Khan ‘Akbar’s Personality Traits and World Outlook: A Critical Reappraisal’, Social Scientist, vol. 20, iss. 9/10, 1992, pp. 17-18; Juvaini, Genghis Khan: The History of the World Conqueror, trans. J.A. Boyle, Manchester, 1958, p. 26.
[3] Dughlat, A History of the Khans of Mogulistan, trans. Wheeler M. Thackston, London, 2012, p. 21.
[4] Michal Biran, The Empire of the Qara Khitay in Eurasian History: Between China and the Islamic World, Cambridge, 2005, pp. 171-201.
[5] A. Azfar Moin, The Millennial Sovereign: Sacred Kingship and Sainthood in Islam, New York, 2012, p. 151.
[6] Ibid., pp. 130-69.
[7] Johan Elverskog, Buddhism and Islam on the Silk Road, Philadelphia, 2010, p. 201.
[8] Devin DeWeese, Islamization and Native Religion in the Golden Horde: Baba Tukles and Conversion to Islam in Historical and Epic Tradition, Pennsylvania, 1994.
[9] For Jesuits, see Moin, The Millennial Sovereign, pp. 146-52; Rubruck, The Mission of Friar William of Rubruck: His Journey to the Court of the Great Khan Mongke, trans. Peter Jackson, Indianapolis and Cambridge, 1990; see p. 224 onwards.
[10] Ibid., p. 236. In order to bring out the sententious quality I alter the translation, that has been through Rubruck’s Latin too.
[11] For example, Morris Rossabi, Khubilai Khan: His Life and Times, Berkeley, 1988/2009, p. 41; George Lane, ‘Khubilai (Qubilai) Khan’, entry in Berkshire Dictionary of Chinese Biography, 3 vols, Great Barrington, MA, 2014, ii, pp. 827-8.
[12] F. W. Mote, Imperial China, Cambridge, MA and London, 1999, p. 500.
[13] Yao Tao-chung, ‘Buddhism and Taoism under the Chin’ in China Under Jurchen Rule: Essays on Chin Intellectual and Cultural History, eds. Hoyt Cleveland Tillman and Stephen H. West, New York, 1995, p. 154.
[14] Rossabi, Khubilai Khan: His Life and Times, p. 36.
[15] George Lane, ‘Chingiz Khan: Maker of the Islamic world’, Journal of Qur’anic Studies, vol. 16, iss. 1, 2014, p. 143.
[16] Abul Fazl, The Akbarnama, 3 vols, trans. H. Beveridge, Calcutta, 1897-1939, iii, chapter 95.
[17] Morris Rossabi, ‘The reign of Khubilai Khan’ in The Cambridge History of China, Volume 6: Alien Regimes and Border States, eds. Herbert Franke and Denis Twitchett, Cambridge, 1994, p. 416, 418, 427.
[18] Ibid., p. 416; for Chinese diplomats, see the Introduction by the editors, p. 20; ‘steppe intelligentsia’ is from Igor de Rachewiltz, Hok-lam Chan, Hsaio Ch’i-ch’ing and Peter W. Geier, eds, In the Service of the Khan: Eminent Personalities of the Early Mongol-Yuan Period, Wiesbaden, 1993, pp. xiv-xv.
[19] Rossabi, ‘The reign of Khubilai Khan’, pp. 466-7.
[20] Shane McCausland, The Mongol Century: Visual Cultures of Yuan China, London, 2014, pp. 231-2.
[21] Ibid., pp. 238-9.
[22] Moin, The Millennial Sovereign.
[23] Abul Fazl, The Akbarnama, iii, chapter 100.
[24] Ibid., iii, chapter 95; Bada’uni, Selections from Histories, 3 vols, trans. George S.A. Ranking, Sir Wolseley Haig and W.H. Lowe, Calcutta, 1884-1925, ii, chapter 69.
[25] Moin, The Millennial Sovereign, pp. 138-46.
[26] Ibid., pp. 148-9.
[27] DeWeese, Islamization and Native Religion in the Golden Horde, pp. 167, 243-56.

Amgalant graphics

These gorgeous Mongolian graphics with Amgalant quotes are made by my sister Julie Bozza.

graphic - Our children

graphic - He only knows a single thing

graphic - Divine guidance

graphic - None of his sonsgraphic - The sun is a flower

This last is a line from a poem found in the Penguin Anthology of Classical Arabic Literature, edited by Robert Irwin. Jamuqa, who knows a bit about battle poetry (joke), appreciated it in his last hours.

If you had only been with us at the
wedding-like battle, when red saffron blood was the perfume of heroes.

The sun was a flower, the evening, crescent
moons, the arrows were rain, and the swords were lightning flashes.

(translation by Bellamy and Steiner, Ibn Said al-Maghribi’s Book of the Banners of the Champions. In the Penguin, p. 301)

Images

The sun is a flower: ‘Poppies in the sun’ by jiimms
http://www.freeimages.com/photo/poppies-1331125

None of his sons were perfect: ‘Mongolian little girl’ by Vadas Robert
https://commons.wikimedia.org/wiki/File:XMongolPeople4.jpg

Divine guidance: unknown photographer
https://twitter.com/Mongolia976/status/563922205772218368

He only knows: ‘Terelj skies’ by P Lechien
https://commons.wikimedia.org/wiki/File:Terelj_skies.jpg

Our children: ‘Mongolian Youth’ by Erhart Christoph
https://commons.wikimedia.org/wiki/File:Mongolian_Youth.jpg

English imitation

I like to muck about with translation of the Secret History. Inspired by Everett Fox’s raw translations from the Bible, that imitate what the original does no matter how strangely this comes across in English, I have tried to get more authentic with the Mongol.

I don’t read thirteenth-century Mongol; yet you can acquaint yourself thanks to the resources at Monumenta Altaica, who have the Cleaves English translation along with three transliterations of the original. With a transliteration in front of me and rival translations with notes on word use, I concoct.

Take a passage: Blue Jos describes Temujin, The Secret History of the Mongols, §254.
First, the version I have in my novel (Tribal Brawls, epigraph to the chapter ‘Jamuqa Back from the Dead’):

In his hazards he tied his head behind him with his bags,
For safety from spillage he kept his blood in his flask.
With his sleeve for his cushion,
With his coat-skirts for his couch,
The flesh between his teeth he ate for supper
And swallowed his spit to slake his thirst.
In his efforts for us the sweat of his brow ran to his feet,
The sweat of the soles of his feet ran to his brow.

Here’s the original Mongol. You can see the shape and the rhymes (hint: look for rhyme at the start of the line not the end). The first and last lines are prose – I leave them unitalicised; in between is verse:

Qan ecige tan-u qamuq ulus-i bayi-ul-urun
qara teriü-ben qanjuqala-ju
qara cisu-ban nambuqala-ju
qara nidü-ben hirmes ülü kin
qabtaqay
ciki-ben dere-tür ülü talbin
qancu-ban derele-jü
qormay-ban debüs-cü
šilüsün-iyen unda la-ju
šigi-yen qonaqla-ju
manglay-in kölesün
ula-tur gür-tele
ula-yin kölesün
manglay-tur qar-tala
ölümle-n kicien yabu-quy caq-tur eke tan-u qamtu-bar joboldurun…

Here’s an attempt to imitate in English what it does. For instance, that qara, three times in a row, means black — used far beyond the literal, opposed to white to stand for unfortunate or non-noble, common. I left it out of my loose translation that had to be self-explanatory for the purposes of the novel. Now I’m interested in ever more authenticity…

The khan your father, in his work to found the whole ulus [people or state] –
black head being strapped to his saddle,
black blood being poured into his flask,
black eyes unblinking,
not lying his flat ear to a pillow, making do with his sleeve,
making do with his coat-skirts spread out,
satisfying thirst with his saliva,
eating his gums for meat –
he struggled –
until the sweat from his brow ran down to his soles,
until the sweat from the soles of his feet ran to his brow –

diligently he gave himself to the great work.

Racism: In a history book near you

from Bayan-Ulgii

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Racism is a theme in my twitter-news lately. In Australia we have footballer Adam Goodes who has been too Indigenous for certain sectors of the crowd – whereby unacknowledged racism is being talked about. In America… I don’t often America-watch, but I have to say, the Charleston church killings have left more of a permanent impression on me than any event in my lifetime within the US (aside from capital punishment, which I do watch). Now Twitter tells me a bloke at the head of the UK government is in trouble for describing unwanted people as a ‘swarm’, and thus dehumanising them.

People as swarms? That’s very familiar to me, on my home ground of Mongols.

You probably know there is a history of animalistic language used of steppe people by settled. Chinese names for steppe identities often punned on animal and insect imagery, or else were simply insult-names (if you don’t know, you can ask my Tchingis, but he’s sensitive on the matter: Tribal Brawls, chapter 2/2). As for the right today not to be spoken of as animals, steppe people are way behind.

Exhibit A:
“The ensuing chaos led masses of Turks to swarm into Syria…” [706-7]
“The Turkic khaganate became the breeding-ground for other powerful Turkic tribal confederations.” [696]
– D. A. Korobeinikov, ‘Raiders and neighbours: The Turks (1040-1304)’ in The Cambridge History of the Byzantine Empire c.500–1492, Cambridge University Press, 2009.

Exhibit B:
definition of ‘breeding ground’ in The Cambridge English Dictionary:
1. A place where animals breed and produce their babies.
Example: These animals always return to the same breeding ground.
2. A place where something develops easily, especially something unpleasant.
Example: Poor housing conditions are breeding grounds for crime.

I don’t know whether cloistered steppe historians upset themselves over this kind of language. I do.

‘Horde’ itself is overused. At least it is commonly explained these days that the original orda or ordo meant a chiefly camp, a court camp. Does that excuse our permutations of it? But I am more concerned by ‘swarm’ and ‘breeding grounds’, both of which I see around the traps.

In my last post I urged the watching of films from China and Mongolia. What I didn’t work out a way to say is, in these you’ll see Mongols, simply, assumed to be human beings, and there the difference lies. That’s crudely put but it is my perception. It seemed too crude to say.

You know that thing when you don’t call people racist, even though you know they are? It’s too confronting, it’s impolite. At the moment, in Australia, we’re over that attitude. Racism is racism. It hurts people. Call it.

I’ve complained about prejudice in history books before in this blog, but I haven’t called it racism. It is. Steppe nomads can be talked about as not-quite-human. It’s not on.

I think other historical peoples have been stood up for, already, better than my Mongols have. People feel free to talk about Mongols in way they wouldn’t of most other historical peoples. With the amount I read on Mongols, I honestly believe this to be true. In the worst of it, there’s no thought that they are still an existing people; no thought that our coverage – popular and academic, fiction and non-fiction – is still Eurocentric, and unfair. I’m on the verge of slapping on that label Orientalist. Because most of our coverage is.

In a biography of Genghis published last month, Frank McLynn (more at home with biographies of Europeans) reaches the verdict that the Mongols were ‘parasites’. I won’t talk here of what I think he has left out of this assessment; here I just want to ask, as I want to ask in a hundred similar cases, whether he or those who read him would be comfortable to apply this word to other peoples? A European people? An African people? A Native American people? I have to suspect (in this and a hundred other cases) that no, they wouldn’t be comfortable.

Historical discourse doesn’t matter? It does to me, who am invested in Mongols. It does to Mongolians today who call themselves proud Mongols. Besides, it matters, whenever and wherever, that you acknowledge human beings’ human status – that you are not racist.

Further reading:

Kevin Stuart, Mongols in Western/American Consciousness, New York, Edwin Mellen Press, 1997.
Timothy May, ‘Mongol Image’ in The Mongol Conquests in World History, London, Reaktion Books, 2012, pp. 102-6.
Christopher I. Beckwith, ‘Epilogue: The Barbarians’ in Empires of the Silk Road: A History of Central Eurasia from the Bronze Age to the Present, Princeton University Press, 2009, pp. 320-62.

Watch Mongolian — watch Chinese

It isn’t always easy, to catch up with films made in Mongolia or China or Kazakhstan, on the subject of Mongols. A few of them struggle into international distribution. Let’s support them.

They are different. In this quick post I won’t try to list or express how, why and where they are different, but from the bottom up, in a dozen ways, every second on screen, on a fundamental level, they are different.

Got that? You’ll see when you see them.

They struggle for popularity, too, because they don’t have Hollywood conventions of violence and action. They have to be retitled for international, to make them sound like the violent action we require, but that strategy can lead to reviewer disappointment. Still, if you enjoy more thought than gore in your films, you’re better off with Mongolian or Chinese made.

So maybe try what’s available in historicals, and encourage distribution.

An End to Killing 
China, 2012. Directed by Wang Ping.
North American title: Kingdom of Conquerors

An End to Killing - title on posterKoConqs

Genghis: The Legend of the Ten
Mongolia, 2012. Directed by D. Jolbayar and U. Shagdarsuren.

Legend of the Ten - better

 

 

 

 

 

 

 


Queen Ahno

Mongolia, 2014. Directed by Shuudertsetseg Baatarsuren
International title: Warrior Princess

Warrior Princess

Myn Bala: Warriors of the Steppe
Kazakhstan, 2012. Directed by Aqan Sataev. 

Myn Bala

Chaucer goes to the Golden Horde

Diego-homem-black-sea-map-1559Chaucer set his Squire’s Tale at ‘Sarray, in the land of Tartarye’ – that is, Saray, city of the Golden Horde Mongols, Jochi’s ulus, above the Black and Caspian Seas. What did Chaucer know or care about a Tartar khan at Saray and his court?

The Squire’s Tale, as a romance, has been despised in the past; people have said it’s unfinished either because Chaucer had too much discrimination to go on or because the other Canterbury pilgrims stopped the squire’s drivel. You can read it yourself and judge. If you like medieval romances (adventure tales, with fantastic happenings, errant knights and wandering plots), there’s nothing wrong with it. It is unfinished, to the point that it’s only just begun. Flying_Horse,_East_Han_Dynasty.Bronze._Gansu_Provincial_MuseumWe are left with the khan’s daughter, gifted with a ‘quaint ring’ that lets her understand the talk of birds, having listened to the confession of a she-falcon, intent on self-harm, who has been seduced and left for a rival; the rest of the court are still asleep, after a grand feast whereat was given to the khan a flying horse of brass, that transports you anywhere when you tweak its ears. Nobody knows what happened next.

It used to be dismissed as a mishmash of wild marvels ‘for those who like that sort of thing’. Who knew that the Squire’s Tale had historical value? Carmel Jordan told the world in 1987 when she consulted archaeological work written in Russian, and saw that the Golden Horde was as spectacular as Chaucer describes (you can take a little trip with Ibn Battuta, to visit the khan in his gold-tiled tent in 1332-3). Castiglione Horse_Chaoni'erThe setting, at least, wasn’t wild imagination; and furthermore, she suggests that every marvel had its real-life kick-off: the bronze horse, for instance, might have been put into Chaucer’s head by gift steeds that caused a stir at Mongol courts for their unusual size and general foreign glamour. The khans had a fascination with contrivances, too, that might inspire Chaucer’s magical ornamentation: the ingenious silver tree that dispensed drinks at Karakorum had its counterpart in Saray.

Chaucer, unfortunately, never set foot in Saray himself or indeed the Golden Horde. How did he come to be informed? In the latter 13th and the 14th centuries, near the end of which the Squire’s Tale was written, the khans of Saray and the Italian merchant republics operated in a symbiosis, for an unprecedented age of trade. Genoese, above Venetians, won the major part of the Black Sea trade, and moved with confidence in the Mongol world. Genoa also outstripped other Italian cities in trade relations with England. Chaucer took part in a delegation to Genoa for trade discussions in 1372-3; subsequently he was employed in Customs for the port of London. It is agreed he had ample opportunity, in diplomatic and commercial circles, to hear from Genoese their tales of Saray.
Braun_Genova_UBHD View of Genoa in 1572Recently Michael Murrin has written a great book on Trade and Romance: how romance, first turned by Marco Polo’s travels, changed from a ‘Celtic fantastic’ to a ‘marvelous real’ – set in Asia, and driven not by the interests of aristocratic fighting men, although these remain the heroes of romance, but by the adventurous activities of merchants. He posits a dual audience for such romances as the Squire’s Tale, both upper class and those who live by commerce. It is the case that fighting men didn’t visit Saray: merchants did (not that these merchants weren’t up for a fight). Merchants went further, and saw things undreamt of by knights. The popular romances followed in their steps – but doing this, they lost status, and were trivialised, too, in the scholarship.

Caravane_Marco_Polo Abraham Cresques, Atlas catalan

I’m fascinated by Chaucer’s trip of the imagination to Saray, and later adventures too of European romancers in the Mongol world. More to come.

#
Main works consulted:

Virgil Ciocîltan, The Mongols and the Black Sea Trade in the Thirteenth and Fourteenth Centuries, translated by Samuel Willcocks, Leiden, Brill, 2012.
Carmel Jordan, ‘Soviet Archeology and the Setting of the Squire’s Tale’, The Chaucer Review, volume 22, issue 2, 1987, pp. 128-9.
Michael Murrin, Trade and Romance, Chicago & London, University of Chicago Press, 2014.

Images from Wiki Commons:

Black Sea map 1559; flying horse (hoof on a swallow), East Han Dynasty, bronze; Giuseppe Castiglione (1688-1766), court painter for the Qing, one of his Four Afghan Steeds; view of Genoa 1572; caravan of Marco Polo, from the Catalan Atlas 1375, attr. to Cresques Abraham.

Marco Polo: the women

Chabi with a sword at Mei Lin(thoughts on John Fusco’s Marco Polo, post 1)

This interview with Marco Polo actors Joan Chen and Zhu Zhu asks how they present the women — whom the interviewer finds ‘the most fascinating people we meet’ in the show, with surprising lives for the thirteenth century. As usual, people aren’t so acquainted with the Mongol thirteenth century when they say this; though as he goes on to say, truly, women remain underwritten in the history books.

Song empressI too thought the women were a strength, and interestingly treated. Late Song was notable for strong empresses, and our empress dowager is one of those, as she and Khubilai try to negotiate a peace against the war parties at each court. Khubilai’s empress Chabi (Joan Chen) had a strong political involvement, and that is also done justice to. The personal interactions of Khubilai and Chabi were a highlight, and the makers take the opportunity to explore their marriage situation, this well-loved wife alongside Khubilai’s total self-indulgence in concubines. Then the concubines: two whores, as they are frequently called and self-called, friends, at the Song court. These two, who live on sexuality, are heroic in their victimization; it’s them and the empress we see in Song, active against the chancellor. I thought their exploitation well-explored. Jing_FeiI can’t forget the scene when the Song chancellor paints on her rosebud lips and turns her into a doll-face, with tragic eyes. Having her wide mouth suddenly made toy-size by the brush, was telling. Then, when the chancellor breaks the child’s feet – footbinding – that was equal-horrific with the scene of atrocity in war. The sexualization of women is not just on-screen for your enjoyment, but is explored.

Chabi and the Blue Princess (Zhu Zhu) grew up with a Mongol lifestyle, and now live in a semi-Chinese environment; at unexpected moments such women can whip out a bow and remind you they still are Mongols. Qutulun – you know her; the wrestler – is everything you want (‘I love that girl,’ says Khubilai when she swaggers in in war gear), including a freedom of sexuality that isn’t unhistorical. The second season is nicely set up for more of her, with her father and Khubilai now in conflict. Khutulun

 

 

 

 

 

 

 

marcopolo2-banner