Journal of Eurasian Studies Vol 1,1, Jan-mar 2009

7/28/2019 Journal of Eurasian Studies Vol 1,1, Jan-mar 2009

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JOURNALOFEURASIANSTUDIES

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JournaloftheGborBlintdeSzentkatolnaSociety

Founded:2009.Internet:www.federatio.org/joes.html

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VolumeI.,Issue1./JanuaryMarch2009

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ISSN18774199


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JanuaryMarch2009 JOURNALOFEURASIANSTUDIES VolumeI.,Issue1.

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CopyrightMikesInternational200120092

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FoundationStichtingMIKESINTERNATIONAL,establishedinTheHague,Holland.

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EDITORIALBOARD

EditorinChief

FARKAS,Flrin TheHague,Holland

DeputyEditorinChief

OBRUSNSZKY,Borbla Budapest,Hungary

Editors

ARADI,va Budapest,HungaryBRCZI,Szaniszl Budapest,Hungary

BR,Andrs Budapest,Hungary

CSORNAI,Katalin Budapest,Hungary

ERDLYI,Istvn Gd,Hungary

HORVTH,Izabella Hangzhou,China

MARCZ,Lszl Amsterdam,Holland

MARCANTONIO,Angela Rome,Italy

SECHENBAATAR Hohhot,China

UCHIRALTU Hohhot,China


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CONTENTS

DearReader,_____________________________________________________________________________ 5GborBlintdeSzentkatolna______________________________________________________________ 7OurAuthors ____________________________________________________________________________ 10

ALIMBAY,NursanCommunityasaPrincipleOrganizationalFormofSocialRelationsofNomads __________ 12

, ypca

__ 18ARADI,va

ABriefIntroductionofaGreatExplorerSirAurelStein,(18621943)___________________ 26BRCZI,Szaniszl

AncientEurasianHeritagePreservedinJapanI. ______________________________________ 30FARKAS,Flrin

WolfTotem ______________________________________________________________________ 41MARCZ,Lszl

ObjectiontotheForcefulFinnizationoftheAncientHistoryandLanguageoftheHungarians_________________________________________________________________ 46

MARCANTONIO,Angela

DebateontheStatusoftheUralicTheory:CriticalResponses __________________________ 52OBRUSNSZKY,Borbla

Tongwancheng,theCityoftheSouthernHuns ________________________________________ 70


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DEARREADER,

TherootsofthiselectronicperiodicalgobacktoaMikesInternationalSaloneveningonOctober7,2007

inTheHague.Thosepresentatthatreuniondecided toestablish theGBOR

BLINTDE

SZENTKATOLNA

SOCIETY,within theMikes International Foundation (established in TheHague in 2001), in order tofacilitateandpromotethefreespiritedresearchofthehistoryofHungarians,originsoftheHungarianlanguage and related fields.The Societywasnamed afterGborBlintde Szentkatolna tohonor thegreat Hungarian linguist and scholar. In the subsequent periodmanyjoined this informal network;scholars who subscribed to our goals. The output of this informal think tank was published in thecolumnentitledHungarologiaoftheelectronicperiodicalMikesInternational.

Theenthusiasticresponsewe received fromour readersand themotivationof themembersof thisthinktanknecessitatethelaunchingofanewelectronicperiodical.WiththenameofthisnewperiodicalJOURNALOFEURASIANSTUDIESwe intend to indicateboth thescopeand thedepthofourquest.

Eurasiathisamazingsupercontinentisboththebirthplaceofmankindsgreatcivilizationsandthewitnessofgreatbattlesandcivilizationmovementsacrossmillennia.Formostof the time theEasternpartrepresenteditscenterofgravity.Duringthelast400yearstheWesternpartofthissupercontinenttilted the power balance towards itself and under its leadership pushed the world into a fullyinterconnectedglobalsystem.Sincetheendofthe20thcentury,however,theEasternpartofEurasia isrebalancing the global power structure. The fall of the BerlinWall, the rise ofChina and India, theresurgenceofRussiaare themostvisible facetsof this tectonicshift thatmakes thehistoryof the21stcenturysoexcitingandcolorful.Inordertoprovideunderstandingoftrendsandintelligentguidanceinthisnewworldweneedfirstofallaclearunderstandingofourpast.

ThemembersoftheGborBlintdeSzentkatolnaSocietywishtocontributetothisprocessthrough

theJOURNALOFEURASIANSTUDIES,amongothers.Weintendtocoverallfieldsanddisciplinesthatarerelevanttothisgoal:history,linguistics,politics,philosophy,religion,geostrategy,literature,economics,etc. The currentmembers of the editorialboard aswell as our authorsby nature reflect our statedobjectives: they are respected individuals of many professions and are scattered over this greatsupercontinent,fromLondontoInnerMongolia.Enlargementofthisnetworkisoneofourmajorgoals,including everybody who subscribes to our goals, irrespective where he or she lives and whichprofessionmasters.

Weholdthesetruthstobeselfevident,thatallmenareendowedwithcertainunalienablerights,thatamong these are freedom of scientific research, theunhinderedpublication of their findings and thescrutiny of their theoriesbased solely on academic arguments. That to secure these rights, scientific

bodies are instituted amongmen,deriving theirjustmoralpowers from the consent of the scientificcommunity,thatwheneveranyformofscientificinstitutionbecomesdestructiveoftheseends,itistheright of the people to alter or to abolish it, and to institute new scientific institutions, laying theirfoundationon suchprinciplesandorganizing theirpowers in such form,as to them shall seemmostlikelytoeffecttheirspiritualfreedom.

Finally,pleaseletmepresentyouthelogoofourquarterlythatwascreatedbySzaniszlBrczi.Itscomponentssymbolizethefollowing:SunandMoonareancientsymbolsoftheheavens,andpartsofthe


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ancientChinesecharacter meng ,thatisoath,agreement,especiallycovenantofblood.Theouterarcofsymmetricantlersrepresentdisguisesforhorses inordertoredressthemasdeer,theancientmagicorholy animal. The archaeological finding, which inspired this drawing, was unearthed in theAltaiMountains,at thepazyrykkurgan excavationsbySergeiRudenko. Inoneof the tombs5horse

mountswere excavated and someof thehorsedisguiseswereantlers, someothersbirddisguises forhorses.The inner fight scenario is taken from theSaintLadislaus legend; in this caseamythicmuralimage series painted in some 50 Hungarian churches 600700 years ago. The scenes of the muralpreservedtheoldEurasianmythicfightbetween lightanddarkness.KingSaintLadislausofHungarylived in the11th centuryA.D.The central scene is thewrestlingbetween twoheroes,oneof the light(representedbyKingLadislaus) and the other the darkness (representedby aCumanian hero). TherepresentationsofthisscenecanbefoundalloverinEurasia.ThismuraldetailisfromKakaslomnic,oldrva County in Medieval Hungary. (At present this village is in Slovakia.) All the three drawingelements represent far interconnectionswithin the cultural heritage of theEurasianpeople, from thePacificOceantotheAtlanticOcean.

FlrinFarkas

EditorinChief

TheHague,March15,2009

P.S. Iexperience itas rathersymbolic thatat the timeof thisperiodicals launch Iamonavisit inIstanbul,inthismagnificentandmysticalcityatthejunctionofEuropeandAsia.Physicallythelaunchistakingplace from theSt.SophiaHotel, in thevicinityofHagiaSophia (Ayasofya)andSultanAhmedMosque(SultanahmetCamii).


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GBORBLINTDESZENTKATOLNA

(18441913)

ThegreatHungarian linguist,orientalist,GborBlintdeSzentkatolnawasa legendaryHungarianscholarof the19thcentury.Hestudied theology,oriental languagesand law; it isstated thathespokeabout30different languages.Thanks toasupportof theHungarianAcademyofSciences,he reachedKalmykia for the first time inorder to investigate theMongolian language.He studiedTatar,Turkic,Finnish,Russianandotherlanguagesinthefield,andwiththehelpJnosFogarasi,greatlinguistofthattime, travelled intensively in the northern part of Eastern Eurasia, did fieldwork in presentdayMongolia,which at that timemade part of theManchurian Empire.He stayed inUrga (nowadays:Ulaanbaatar)foryears,andhestudiedtheoldliteraturesoftheMongolsandManchus.Itisverylikely

thathewasthefirstEuropeanscholarwhocollectedrunicscriptsinInnerAsia,butunfortunatelythesecollections disappeared. According to some whispers, Hunfalvy, the librarian of the HungarianAcademyofScienceshadburnedthem,becauseBlintsworkdidnotfitinhisnewtheoryoforiginofHungarians.WhenBlintreturnedtoHungaryinthemid1870s,theHungarianscientistswereheavilydebatingtheoriginsofHungarians.SomeforeignscholarsasHunfalvyorBudenzcreatedanewtheory,whichwasbased on comparative linguistics,but thismethod alone could notbe provedbyscientific evidence: thatwaswhy theybrought thedebate toanendbyusing force.Thoseones,who


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werenotabletoacceptthenewtheory,orFinnugrianlinguisticrelatives,werechasedfromthescientificfield,andcouldnotgetanyjobinanyinstitute.Blintgotsomefinancialsupportfromhismentors,andforsometimehetaughtattheUniversityofBudapest.HeevenjoinedBlaSzchenyisAsianexpedition,andreachedSouthernIndiain1876wherehestudiedtheDravidianlanguage.Whenoneofhismentors

diedandtheGeneralSecretaryoftheHungarianAcademyofSciencesretired,Blintlosthisjobinthatscientific institute,despitehewas themost talented scholar inHungary. In1879hedecided to leaveHungary.

LargepartsofBlintsworkremainedunpublished.Hisextendedmanuscriptswerearchived,partlyin the Hungarian Academy of Sciences. From these only two were published in his lifetime inHungarian: Ritualbook of the Manchus and What do theJapanese Celebrate (Ethnographia).BlintsnoteswritteninKalmykonthemigrationandhuntingpracticesoftheKalmyksisregardedasatreasurechestofextraordinaryimportanceforpreConquestHungarianhistory.

Blintrecognized thattheRomanizedXiongnu isaselfdealingcreationofWesternscholarsand it

incorrectlyandmisleadingrendersthespokenChineseformhunorhunnu.BlintlistedthedatafromtheancientEuropeansources,whichrefertotheHuns.Confrontingthesewithownobservationsmadeduring his fieldwork he concluded that the ancient authors description of the Huns and MountedNomads are generally correct. In his view, the Hun society and culture was shaped in closeneighbourhoodwith theChinese in theEast.An interferencewithChina andChinesewasof crucialimportance already in the past preB.C. centuries in shaping the Hun way of life and militaryorganizations.Newer research concluded that thesaddleapparentlymountednomad inventionwasknowninEasternChinaalreadyasearlyas220B.C.

ThepersonalfateofthescholarBlintbroughthimindirectconfrontationwithJosephBudenz,whoworked inBudapest in the18701880sandwhobecamea leading figureof thehypotheticUralAltaic

studies.BudenzwasthefavouriteoftheBudapestUniversityandtheHungarianAcademyofSciences.Budenzwasabookscientistwho learned languagesfromgrammarbooksanddictionaries.Blintwasanenthusiasticandsuccessful fieldworker, forhim, thespoken formof the languagewasprimary inwhichhebeat theoffice tabletphilologists.TheBudapest linguistic establishmentpermittedonlyoneview: the one representedbyBudenz.After amurderous intellectualdiscussion on the origin of theHungarianlanguage,Blintwentintoakindofselfchosenexilefrom1879until1892.

AbroadhespentyearsinOttomanEmpire,studiedamongothersArabiclanguages.Inthe1880shetaught Arabic language at the University of Athens.Jakab Elek and other Hungarian scholars inHungarydemandedtheMinistryofCulturalofHungaryAustria,tocallbackBlinttoHungary.Finally,hewas appointedHead of theDepartmentofUralAltaic Studies inKolozsvr (nowadays:Cluj).He

taughtthereuntil1912,whenheretired.Hediedsuddenlyin1913inTemesvr.

Blints place is a valued one in the gallery of great Transylvanian scholars like S. Gyarmathi,S.KrsiCsoma, the twoBolyais,SmuelBrassai,whooftenhadmoreproductive scientific lifewithintellectualoutput,thansomeinfluentialscholarsinbureaucraticBudapest.


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Hismainresults:

He was the first European linguists, who proved the identification of Asian Huns withEuropeanones.

HeshowedthelinguisticconnectionsbetweenDravidianlanguageswithCentralAsianones;inhisviewtheDravidianwastheSanskritofTuranianlanguages.

HewasthefirstMongolistinHungaryandthethirdinEurope.

HisKabardianvocabularyisthebestintheworld.

HetaughtsuchkindoflanguagesatEuropeanUniversitieslikeJapanese,Kabardian,Mongol,etc.

After Palladiuss work Blint was the first European scholar, who introduced the SecretHistoryofMongolsin1895.HestudiedthatfromaManchurianversion.SodidthatwiththeGeserstory,too.

ForthefirsttimeheintroducedtheManchurianshamanritualstoHungarianscholars.

Hewasthefirst,whoconnectedLevediawiththeMeotisregion,whenhestudiedtheoriginsofHungarians.

According to his investigation, Kazars were descendant of Huns, they belonged toHunBulgariangroups,notTurkicones.

HerefusedtheUralAltaictheory,andsupportedtheTuranianone.

Hismainpublicationsare:

1877. Prhuzam a magyar s mongol nyelv tern. (Parallelbetween the Mongolian andHungarianlanguages),Hornyszky,Budapest.

1888.A tamulnyelv a turninyelvek sanszkritjavagyvane amagyarnak testvre? (Is theTamul language the SanskritofTuranian languages,orHave theHungariansBrothers andSisters?)In:ErdlyiMzeum.V.ktetI.fzet.3355,215236.

1895. A mongol csszrsg trtnete. (The History of the Mongolian Empire) In: ErdlyiMzeum.121128,209218,248259.

1901.Ahonfoglalsrevzija,vagyisahn,szkely,magyar,besenye,kunkrdstisztzsa.

(RevisionoftheHungarianHomelandConquestorclarifyingtheHunnic,Szkler,Hungarian,PechenegandCumanquestions),Kolozsvr,Magnkiads.

BorblaObrusnszky


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OURAUTHORS

ALIMBAY,Nursan

Studiedethnography.Hismainareaofresearchisnomadiccultureandnomads.CurrentlyheisdirectoroftheStateMuseumofKazakhstan,Almaty.

ARADI,va

ShereceivedherM.A.degreeattheEtvsLrndUniversityinthefieldofHungarianandEnglish language and literature.Following this she stayed in India (Bombay) for 8yearsandstudiedHindilanguageandliteratureatBharatiyaVidhyaBhavanfrom19711976.Tookpartinmany international conferences. She taught Hindi and Indian culture, literature in the AsiaCentreofFacultyofSciencesatPcsUniversity.Visited Indiaseveral times.SheholdsaPh.D.

degreeofHindiliterature.Ms.AradiwasawardedbytheVicePresidentofIndia,in1975attheFirstInternationalHindiConferenceinNagpurandbythePresidentofIndia,Dr.ShankarDayal Sharma in 1992, in Budapest for her services of Hindi, and from the IndianGorvernment in New York, inJuly 2007, at the 8th World Hindi Conference. She publishedseveralarticlesandonebookabout theHungarianancienthistory,about theHephtalites.Shetranslatedshortstoriesandnovels fromHindi toHungarian,andpublishedseveralarticles inIndia(inEnglishandinHindi,too.Shewastheandchairmanofthe1stInternationalHungarianAncientConference in2004, inBudapest,organizedby theWorldFederationofHungarians.,andinAugust2008ofthe2ndInternationalHungarianAncientConferencealsoorganizedbytheWorld Federation of Hungarians. Her main fields of research are the ancient history of theHungariansandtheirAsianconnections.

BRCZI,Szaniszl

Physicistastronomer who made a new synthesis of evolution of matter according to thematerialhierarchyversusgreatstructurebuildingperiods.Thismodel isapartofhisLectureNoteSeriesBookontheEtvsUniversity.Healsoorganizedaresearchgrouponevolutionofmatter in theGeonomyScientificCommitteeof theHungarianAcademyofScince (withBlaLukcs).HewrotethefirstbookinHungaryaboutplanetaryscienceFromCrystalstoPlanetaryBodies (alsohewas the first candidateof earth sciences in topicsplanetology).Hebuiltwithcolleagues on the Etvs university the Hungarian University Surveyor (Hunveyor)experimental space probe model for teachers training proposes and development of newconstructionsinmeasuringtechnologies.


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FARKAS,Flrin

Electricengineer;MBA.ITandmanagementconsultant.LivingintheNetherlandssince1992.

MARCZ,Lszl

Born in 1960 in Utrecht, the Netherlands. Receives his degree from the University ofGroningen.Between1984and1990heiswiththeUniversityofGroningenasassistantprofessor.Between1990and1992asaNielsStensenscholarhe iswithMTI,MTAandCNRSasaguestresearcher.Since1992Mr.MarczislectureroftheEastEuropeanInstituteoftheUniversityofAmsterdam.Hisareasofresearchcovergeneralsyntax,Hungariangrammar,therelationshipofHungariansandtheWest.Authorofnumerousscientificpublicationsandbooks.

MARCANTONIO,Angela

SeniorresearcherandlecturerofHistoricalLinguistics andUralicStudies attheUniversityofRome La Sapienza. She is a founder of the socalled revolutionary school of FinnoUgric/Uralic studies.The resultsofher research are controversial,because she challenges thefoundationof the field, that is, thevalidityof the conventionalFinnoUgric/Uralic theoryandrelated family tree. She is the author of severalbooks andnumerous articles (e.g.:TheUralicLanguageFamily:Facts,MythsandStatistics,2002;A trtnetinyelvszet samagyarnyelv eredete.AngelaMarcantoniovlogatott tanulmnyai (HistoricalLinguisticsand theOriginofHungarian:Selected Papersby A. Marcantonio, 2006). Next to this, she is working on the origin and

prehistoryofHungarianinclosecooperationwithcolleaguesfromtheUniversitiesofBudapestandAmsterdam,and she is alsopublishing inHungarianperiodicals in theNetherlands likeAmsterdamStudiesandMikesInternational.

OBRUSNSZKY,Borbla

Historian,orientalist.ShecompletedherstudiesattheUniversityEtvsLorndinBudapestbetween1992and1997 inhistory andMongol civilization.This is followedbyapostgradualstudyat theMongolStateUniversity,where she isawardedaPh.D.degree in1999.Between2000and2002sheworkedasexternalconsultantoftheAsiaCenterattheUniversityofPcs,and

organized the Mongol programs of the Shambala Tibet Center. During this period sheparticipatedinseveralexpeditionsinMongoliaandChina.Ms.Obrusnszkyismemberand/orfounderofseveralHungarianscientificassociationsandshe isauthorofnumerousbooksandarticles,andregularlyprovidesanalysesonCentralAsiainthescientificpress.Nexttothatsheistheeditorinchiefofaneducationaljournal.


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ALIMBAY,Nursan:

CommunityasaPrincipleOrganizationalFormofSocialRelationsofNomads

Preliminarynotes

Theauthorof these lineshasjustified the thesisonnomadic societyasof communal typeofsocialphenomenon inanumberofhispublicationsdevoted todifferentaspectsofhistoryand ethnographyofnomads inKazakhstan.1 Such conclusiondirectlyproceeds fromobjective logicofpublic relations innomadicambience.Thismakesthemastartingpointinreflectionsaboutthenatureofnomadicsocietyof

Kazakhs,whichcertainlyhasuniversalstrengthofdeterminationforallethnicallyspecific,geographically(ecologically)andhistoricallyconditionedformofnomadisminEurasia.Nevertheless,astheauthorIwasnotsatisfiedwiththeworkdone.Andfirstofallbecausethesenseofpublic(social)relations(inthecontextofnomadic and not only nomadic society) as reference notion for studyingmechanism of functioning ofnomadism has not been clearly denoted initially. The point of such explication consists in clearunderstanding of the fact that chosen cognitive angle of approach fully excludes oldestablished inhistoriography(mainlyintherepublicsoftheformerUSSR)strategyproceduretothisissue,inparticularstable practice of separating, or, tobemore exact, artificial isolation of economic aspects of the socialphenomenonasaspecialandpriorityscientifictrendasifitisapanaceaforsolvingpracticallyallaspectsofnomadology. It isobviousthatsuchvisionoftheproblem isconditionedbystillprevailingand lopsidedunderstandinginpostSovietscienceoftheMarxistscheme:basis>superstructure.Inreality,functioningofsocialphenomenon,inourcase,nomadic,ineffectmeansinteractionofallcomponentsofthistypeofsocialrelations.Evidently,itisnotpossibletoignoreunequalroleoftheseorthosestructuralelementsinrealfunctioningoftheserelations.However,unequalorpreferentialcharacterofseparatecomponentsofsocialrelations insocietycannotaccountforpriorityorientedapproachtothem.Formed insoviethistoriographytradition of preferential study of economic issues of nomadism separately from other aspects (e.g.,culturological, ideological,political, etc.) led to the formationofa isolated trend, stilldominating inpostsoviet nomadology, i.e. economic determinism of soviet doctrine with its selfcontained and ratherconservativecharacter.Itisclearthatsuchreservedpositiondoesnotallowcarryingoutevenproductiveeconomicresearches,whichwouldqualifyformodernrequirements.Wewillspeaklateraboutit.

Meanwhile, realmeaning and functions of any structural element ofpublic relations (in our case,nomadic),areamenabletotruescientificreconstructiononlytotheextentinwhicheachoftheseelements

FirstpublishedinELEINKMAGYAR STRTNET.Vol.VIII.,Issue1.(#15),2009,pp.2835.1SeeAlimbaiN.Obschinakak sotsialnyimekhanizm zhizneobespecheniyavkochevoietnosisteme //AlimbaiN.,MukanovM.S.,ArgynbayevKh.Traditsionnayakulturazhizneobespecheniyakazakhov.Ocherki teorii i istorii.Almaty,1998,p.1061.Alimbai N. Evraziiskoye kochevnichestvo kak obschinnyi tip sotsialnosti (Vvedeniye v problematiku) // Alimbai N. Obiskhodnykh printsipakh izycheniya traditsionnogo kazakhskogo obschestva (kratkii nomadologicheskii diskurs). TrudyTsentralnogomuseya.Almaty,2004,Vyp.I.,P.137160(inKazakhlanguage)andothers.


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is considered in mutually dependent and conditioned ties with components of these relations. Suchapprehensionof social relations asof substanceof social structureofnomadsmakesup the contentofrelevantcommonpositionoftheresearcherinthisissue.Thisisthefirstbasiclogicallevelofapproachtostudyingmechanismoffunctioningofnomadisminrealhistoricspaceandtime.

Thesecondessential logicallevelofapproachofresearchmeansstudyingoforganizationalformofsocial relations ofnomads, i.e. the community itselfunderstood asmainmechanismof functioningofnomadicsocialphenomena.Thecommunityisconsideredbothasgeneralizedlevelandasspecifictypeofsocialrelations,andinfunctionalaspectasameansofsocialactivityinnomadicethnoecosystem.

Heuristicpossibilityofthesetwo levels isconsistently implemented,concretizedandcompleted in theprocess of realization of the third final logical level of the research.Thepointof the latter consists instudyingethnicallycharacteristic,historicallyandecologicallyconditionedorganizationalformsofcommunalrelationsinnomadicambience.Iftwofirstlogicallevelsaretransitional,thelatterisresultingtheprocedureoforganizationandsubmissionofcorrespondinghistorical(ethnological)material.Certainly,thelimits

betweentheselevelsareintercrossableandhighlytentative.Nowwewillspeakaboutthenomadiccommunityitself,whichistraditionallyinfocusofinterestsof

several generations of scientists.We should note that the role of the community as a principle lifesupportingpublicinstitutioninthelifeofthenomadsandmeaningfulcategoryinthehistoryandtheoryof nomadism is acknowledgedby almost all the researches and is posited in all serious works onnomadism.ThereisalistoftermsmarkingtheexistingnetworkofcategoriesandnotionsofSovietandpostSovietstudyofnomadismsuchaspastureandnomadiccommunity,territorialandneighborlycommunity, private ownership labor stock raising peasant household, extended (meaningmaximal)andminimalcommunitiesrepresentingcooperationofworkingindividualsonthewholeproduction cycle etc.2However, these determinations,broughtmainly from the sphere ofOriental,

SlavonicorAfricanstudy,whichhavebeenformed inthe tidewayofhistoricalmaterialismtraditions,expressivelycharacterizeoneratherremarkablepeculiarityoftraditionalnomadology,i.e.itsdedicationtostudyingonlyeconomicaspectsoftheissue.Asmentionedabove,thiswayofmaterialpresentationisaconsequenceofdividingsocialsystemofnomads(andnotonlynomads)intotwoartificialopposingthresholdsproductive economic,beingconsideredasprimary,basicandsocalledtopside,includingallotheraspects.

Inthetidewayofsuchscientificlogicitwasandisconsideredthatstudyingofproductionandeconomic

issues of the problem allows disclosing naturalist and social nature of nomadism. Thus, economic

deterministic attitude towards notonlysocalled topsidestructuresbutalso thenomadiccommunity on

thewhole assomesecondary,derived formationhasbeen formed inscience. Its notaccidentally thatall

2 See Vladimirtsov B.Ya. Obschestvennyi stroi mongolov. Mongolskii kochevoi feodalism // Raboty po istorii I etnografiimongolskikh narodov. M., 2002. P. 295488; Shakhmatov V. F. Kazakhskaya pastbischnokochevaya obschina (Voprosyobrazovaniya,evolyutsiiIrazlozheniya).AlmaAta,1964;TursunbayevA.B.Kazakhskiiaulv trekhrevolutsiyakh.AlmaAta,1967;TolybekovS.E.KochevoyeobschestvoKazakhovvXVII nachaleXXveka:politicoeconomicheskii analiz.AlmaAta,1971;MarkovG.E.KochevnikiAzii.StrukturakhozyaistvaIobschestvennoiorganizatsii.M.1976;ObschinavAfrike.Problemytipologii. M., 1978; Masanov N.E. Kochevaya tsivilizatsiya kazakhov: osnovy zhiznedeyatelnosti nomadnogo obschestva.AlmatyMoscow,1995;KurylevV.P.Skot,zemlya,obschinaukochevykhipolukochevykhkazakhov(vtorayapolovinaXIXnachaloXXveka).SaintPetersburg,1998,andothers.


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abovementioned definitions of nomadic community in practice turned out to be nonoperational, i.e.

arbitrary constructions far from historic and ethnographic reality. In other words, rather restricted in its

heuristic possibilities approach of historical materialism failed to explain the nature of nomadic

communityasasocialphenomenon.Obviously,thisiswhymodernstudyofnomadismdoesnotallowto

present

systematic

structure

and

functions

of

nomadic

community,

basic

organizational

form

of

its

functioninginrealhistoricambienceandtime.

The logicconsequenceofsuchapproachisthatexistingdeterminationsofthecommunityarebasedonlyon itsempirically fixedexternal features (collectiveandcorporatenatureofassociationsofdirectproducers, solidarity of purpose (first of all productive), availability of territory, local ethnic selfdenomination,consciousness,etc.Itisclearthatthesefeaturesbeingexternalmanifestationsofessentialparametersandqualitiesofacommunalorganizationcannotserveascriteriaofsystematicidentificationof the community. In other words, they do not allow explaining the mechanism of autonomousfunctioningofthecommunityasasocialphenomenon.

Meanwhile, studying of the nomadic community at the level of newest achievements of socialsciences is a key to solution ofnomadism secrets,which isunderstoodboth as specific form of selforganizationofahumangroupandoptimalsocial technologyandstrategyofuseofnatureunder theconditions ofCentralAsianheavy continental climate.Unfortunatelymany of these secretshavenotbeen disclosed yet. We are speaking about the necessity of studying the nomadic community as adominating mechanism of functioning of nomadic society. This explains topicality and necessity ofstudying the communal organization as an original and key aspect of history and theory ofCentralAsiannomadism,i.e.,thebasiccategoryofmodernstudyofnomadism.

Itshouldbenoted thatcommunalstructure is in the firstplaceselfreproducingandselfregulatingsystem, i.e. the dominating mechanism of permanent reproduction of social phenomenon and

personalityofacommunaltype.Thisfunctionalfeature isprincipally importantandmethodologicallynecessary for elaborating optimal way of theoretical solution of the issue, i.e. ethnosociologicreconstructionofnomadic communityasabasicorganizational formof social relationsofnomads. Inotherwords,an ideaofthecommunityasofselfreproducingandselfregulatingsystem, i.e.asystemwithautonomousregimeoffunctioningisabasicandkeyprincipleofformingofmethodologicallytrueattitude towards theobjectunderresearch.Thus, typologicalparameters (structuralelements, features,characteristics, etc.) of the nomadic community should answer the purposes of elaborating suchtheoretical construction, which would allow to clearly imagining this social organization as a selfreproducingandselfregulatingautonomoussystem.Wearespeakingaboutsuchcommunityformingandcommunity identifyingparameters,whichwouldpossesssystemstructure formingfeatures.Onlyvarioustypesandlevelsofsocialrelationsinnomadicambience,thesystemaggregateofwhichmakesupthecontentofcommunityrelationspossesssuchqualities.Inmyopinion,theideaofthecommunityasoforganicunityofvarioustypesandlevelsofsocialrelationsofnomadslocalized(butnotlocal)bysocial,economic,institutional,territorial,ecological,ideologicalandevensocialculturalprinciplesis a reliable criteria of system identification of nomadic community as a selfreproducing and selfregulatingentity,i.e.asocialphenomenon.

Forunderstanding the essenceof thisdetermination it isnecessary tonote thatmain components(structuralelements)ofsocialrelationsarenotonlysubjectsbutalsoobjects,itemsandmeansofsocial


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activity considered in their naturalist multilevel mutually dependable relations. Thus, there are allgrounds toassert that social relations in certain senseactas structure (andastechnology)of socialactivity.Intheirturn,thelattershouldbeconsideredasfunctionalstateofsocialrelations.

A very important consequence,which allows specifying the structure of communal relations in anomadicambience,resultsfromthelogicsofthisconcept.Itconsistsinthefactthatnotonlyindividualsfrom thecommunitywith theiralternatesocial tiesbutalsoallsocialsignificantobjects, items,meansand norms of human activity, i.e. cattle, territory, local ethnic consciousness and selfdenomination,various rituals, rites, system of relationship, ethnic stereotypes and moral norms of conduct, folktraditions and even nomadic paths and routes (understood as the most important elements ofproductionprocess),etc.functioningasspecificwaysandmeansandchannelsofrealizationofsocialrelationsarethestructuralelementsofthecommunalrelations.

Itcanreadilybeascertainedthatsuggesteddeterminationofnomadiccommunityinitstwomutuallyconditioned aspects structural and functional does not excludebut naturally includes above

mentionedtraditionalcommunalidentifyingfeatures(availabilityofterritory,localethnicconsciousness,communityofinterests,etc.)asorganiccomponentsofcommunalrelations.

Alongsidewith this, it shouldbenoted thatall levels, typesand structural elementsof communalrelations are in different correlative and causeandeffect mutually dependent relations. This factrepresentsaveryimportantprincipleoftheoreticalreconstructionofcommunalrelations.

Thisallowsmakingprincipallyimportantconclusionaboutthenomadiccommunityasofgeneralizedtype(level)ofsocialrelations.

Letusproceedtothecentralissueofthisreport:inwhatorganizationalformdidthisgeneralizedtypeofsocialtieslocalizedinparametersmentionedabovefunction?Isitorganicfusionofdifferenttypesandlevelsofpublicrelationsintheformofzhuz3,tribeorclan,i.e.sevengenerationsexogamicstructure?

If wejudgeby real logic of nomadic society then it is the exogamic type of social formationsynthesizing practically all levels and types of social relations that acts as mechanism of selfreproduction and selfregulationof socialphenomenon. It isquestionof socalled sevengenerationexogamicstructureunitingpaternalgroupsofrelatives(realandseeming)withinsevengenerationsanddetached from similar structures by exogamic barrier of family and marital relations. Its knowndemographic limitation in time and space, territorial localization aswell asdelimitation from similarformationsby exogamicbarrier of family and marital relations received ideological grounding inprinciplesandnormsofgenealogictraditionshezhire4andareconditionedbysocialeconomic,natural,

3Zhuz isthenameofpotestaspoliticalassociation(orunion)oftribeswith itsownterritoryandautonomoussystemofselfadministration.Kazakhs traditionallywere divided into three zhuzs: Big,Middle, Little. Basing on information of RussianservantsPetrovT.andKunitsynI.abouttheirtriptoKalmyklandin1616aswellasonthematerialsoffamouswritingofmedievalauthorKhafizTanyshSharafNameIShakhitheknownOrientalistYudinV.P.believedthatbythebeginningofXVII century the dissociation of all three zhuzs has taken place.//Materialy po istorii kazakhskikh khanstvXVXVIIIvekov.AlmaAta,1969,p.243.4 Shezhire (in Arab shadzhara is translated literally as tree) is a specific and the most popular trend in folklorehistoriography intraditionalambienceofKazakhsnarratingaboutorigin(frequentlymythological)ofthisor thatclan(tribe)and even ethnos.However, suchgenealogic trendof shezhire is in fact subject tomainideologicalgoal, i.e. regulationof


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ecologicalandinstitutionalfactors.Itisafundamentalprincipleofnotonlyregulatingfamilyandmaritalrelationsatthelevelofthewholeethnosbutalsoaspecificwayofselforganizationofnomadicsociety.

Figuratively saying sevengenerations structure represents a genealogic tree in which themainsystemformingandregulatingrolepertainstomixedcognationgroupofagnatetype,asortofancestraltrunk havingmore close genealogic relation to common ancestor.As a consequence,more close andintensive tribe relations characterize him. In a complex system of socioculturally, economically andecologically conditioned relative and clan relations ancestral trunk realizes common generalizedorganizationandmanagementfunction.Thelatterisrealizedintheformofgenealogicsegmentationofrelative and clan relations (practically speaking, genealogically organized social ties) in the socialphenomenononthebasisofdetermininggeneticdistanceofbranchesfromancestraltrunk.Principalparts of the genealogic tree ancestral trunk;bottom, upper and sidebranches as a matter of factrepresentmain institutionalizedknotsofregulatingvarious typesand levelsofpublic relations. Itwaswithintheframeworkofthisstructurethatlifeactivityoftheindividual,familyandthecommunityitselfhasbeenreproducedandregulated.

Sevengenerations exogamic form of family and marital relations alongside with patrilinealgenealogicsystemofidentificationandorganizationofrelativeandclanrelationsdetermineexogamicgenealogicprincipleofsegmentationofpublicrelationsandinthiscapacityisthemainwayofterritorialandspacelocalizationandselforganizationoflifeactivityofethnicgroup.Thus,separationofthenextcircleofrelatives(startingfromeightgeneration,whichbecomesanewancestralnuclearofadetachedpatrilinealgenealogic structure) from thispatrilinealgroupand formationon itsbasisofanew ethnicgroupwithnecessaryterritoryallottedtoitisrealizedparticularlyonthegroundofthisprinciple.

Segmentation of relative and clan relationsby means of space and territorial localization andorganization of segmented group virtually means redistribution of human, material and natural

resourcesofthisethnoecosystem.Accordingly,theprincipleofsegmentationrepresentsaratherefficientandsupraliminalwayofmaintainingandregulatingdynamicequilibriumstateofnomadiccommunityfromthepointofviewofharmoniccombinationofitsoptimaldemographicdensitywithresourcesofitshabitat. Neither zhuz no tribe canbe a real subject of property on certain territory since they arepotestaspolitical(lat.potestasmeanspower,here:archaicortribalpower)entities:tribeisadefinitequantity of communities, i.e. associative union of definite number of sevengenerations exogamicstructures;zhuz isanassociationoftribes.Since tiesbetween theseethnosocialentitiesare linealtheyarerealizedmainlybymeansofpotestaspoliticalandgenealogical,i.e.institutionalmanner.

Social,spaceandeconomicorganizationofaclanterritoryintheformofitsseasonsegmentationonjailyau, kuzeu, kystau, kokteu, etc. witnessing a thoughtout anthropogenic impact of nomads on

ecologicalenvironmentisrealizedonlyatthelevelofcommunity.Thismeansofsocial,economicandspaceorganizationoftheterritoryformingalongsidewithspotty

types of knowledge, skills, production methods a specific technology of the economic cycle in thenomadichabitatalsotestifiestoorganicinvolvementofthecommunityintolocalbiocenosis.

norms,formsandprinciplesofrelativeandclanrelationsofnomads.Suchaneffectiveinstituteofregulatingvariouslevelsandtypesoftraditionalsocialrelationshasfunctionedinthisquality.


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As for socalled economic aul (which is considered by a number of researches as a minimalcommunity) it is only an organic part of the community and represents specific seasonal functionalstatus,orwayofexistingofthelatterincoldtimeoftheyear,accordingtoV.P.Kabo.5

Itshouldbenotedthatcommunalrelationsactasmainrestrictingmechanismofprivateownershipaspirationsinnomadicambience.Communal,collectiveoriginisafundamentalprincipleoflifeactivityofnomadic socialphenomenon:communityactsasasubjectofproperty in thesphereof landowningandlanduse;abigfamilyisamainownerofthecattle.Ifcommunalwayoflandowningandlanduseisasocially,ecologicallyandeconomicallyconventionalconditionoflifeactivityofabigfamily(Birata6)then the latter,being an organic part of the community acts as socioculturally and economicallyorganized mechanism of realization of communal relations of property on territory in the form ofrelationsofownershipandrelationsofuse7.Thatiswhyrelationsofuseinnomadichabitatregulatedbynorms and principles of genealogically organized communal relations act as main mechanism ofrealization of relations of ownership on land. That is to say that limitation of monopoly andconcentration of property of nomads in social aspect shouldbe explainedby limitation of private

ownershiporigininthistypeofsociality.

Thus,nomadicsocietyofKazakhsisanassociationofcommunitiesinwhichabsolutedominationofcommunal origin, communal order in theway of life of nomads acts asbasic condition and law offunctioningofthissocialsystem.Communityofnomadictypeisnotastadialformationsincetherearenodiachronicallyandsynchronicallyfixedfeaturesofstadiality.Uniquenessofcommunalorganizationofnomadsconsistsinthefactthatitfullypreserveditsoriginalstructuralandfunctionalstatus,i.e.lifeactivityabilityup to finaldisintegrationof this typeofsociality.Suchatemporal functioningof thisdominating formofsocialorganizationofnomads isevidentlyconditionedby the fact that itwas themainorganizationalformofsocialrelationsandtheonlypossiblewayofselforganizationofnomadicethnosanditsexisting.

5SeeKaboV.P.Avstraliiskayaobschina//ProshloyeInastoyascheeAvstraliiiOkeanii.M.1979.P.139171.6BirAta istranslatedfromtheKazakh language literallyascommonancestor.Itistheselfdenominationofabigfamilyunitingagroupofcloserelativeswithintwoorthreepaternallygenerations.7On thestructureandmechanismofrealizationofrelationsofownershiponcattleand landsee:AlimbaiN.Omekhanizme

realizatsiiotnosheniisobstvennostivkochevomobschestve//Margulanovskiyechteniya.1990.Sbornikmaterialovkonferentsii.Moscow,1992,p.917.AlimbaiN.Obschinakaksotsialnyimekhanizmzhizneobespecheniyavkochevoietnoecosisteme,p.3957;AlimbaiN.Ob iskhodnykhprintsipakh izycheniya traditsionnogokazakhskogoobschestva (kratkiinomadologicheskiidiskurs).TrudyTsentralnogomuseya.Almaty,2004,Vyp.I.,P.137160(inKazakhlanguage)andothers.


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, ypca :

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ARADI,va:

ABriefIntroductionofaGreatExplorerSirAurelStein,(18621943)

ThereisalonelygraveintheoldcemeteryofKabulwherethefamousarcheologistandgeographerSirAurelSteinrestsforever.Hediedfarfromhismotherlandashiscompatriot,AlexanderCsomadeKrswhosetombisalsoamongtheHimalayanmountains:intheChristiancemeteryofDarjeeling.Therewasasimilarityinthesignificanceoftheirlifework,too.

Steincoming fromHungaryandBritain,scientificallyconqueredCentralAsia in the firsthalfof thetwentiethcentury.Hehadaqualitywhichislackinginthemodernworldthatofthegreatmanandthegreatexplorer.

Thepossibilitiesofhistimegavehimtheopportunityforbecomingaperson,whoseworkdependedonlyonhisownknowledge,skillandeffort,needingnoaids,nogreatfinancialhelp.Hewasoneofthegreatestexplorersinhistime,onewhofollowedinthefootstepsofMarcoPolo,VascodeGamma,SvenHedinandmainlythefootstepsofhiscountryman:theHungarianAlexanderCsomade Krs.

Aurel Steinwasborn inBudapest, the capital ofHungary in 1862 from awelltodomiddle classfamily.Hewas educated first in the ProtestantGymnasium in Budapestwhichwas one of thebestsecondary schools inHungary at that time.Herehebecame fascinatedwith the significanthistoricalperson:AlexandertheGreat.AtthesametimehisattentionturnedtotheEastasaresultofhispersonalacquaintancewithrminVmbry,anotedHungariantravellerandresearcherofCentralAsia.

After completing his secondary studies in Budapest Stein spent four years at the universities ofVienna,LeipzigandTbingenstudying Indianand Iranianancienthistory.Hegothisdoctorate fromTbingenandhedecided to continuehis studies inBritain.Heknew that inLondonandOxfordhewouldfindoldIranianandIndiantextsandbooksofreference.

From1884hespentfouryearsinBritainstudyingIndianphilosophyandarcheologyunderthegreatIndologist:Dr.MaxMller. In1888hepublishedhis first importantpaper:ZoroastrianDeitieson Indo

Scythian Coins,1 and he called the attention ofH. Yule andH. Rawlinson. They helped Stein to getemployment in India.Soonhebecame theRegistarofPunjabUniversityand later thePrincipalof theOrientalCollegeinLahore(nowinPakistan);heheldthesepostsforthenextelevenyears.Thoughthese

postsrequiredmuchwork, in thesummervacationshecouldgo forarcheologicalexplorations. In thefirstsummerhewenttoKashmir,andhefellinlovewithitsmountainsandclimate.Hesethiscampat11,000 feethighatMohanMarg,wherehestayedeverysummer foryearsworkingonhisbooks. It isinterestingtomentionthatanotherfamousHungarianIndologist:ErvinBaktayvisitedhereAurelStein

1IndianAntiquary,1888,No.17,pp.8999.


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in 1930. Baktaywrote of thebeauty of Steins camp site and the simplebut happy life of the grear

hermit.2

InIndiahereadtheworksofthefamousChineseBuddhistpilgrim:HsanTsangwhotravelledthere

in the seventh century.On thebasis of hisbook, Stein took abrief tour in the Punjab in 1890 anddiscoveredtheremainsofaJaintempleatthesiteofSimhapura.StudyingmoreancientChinesewritershisattentionturnedtowardChineseTurkistan.Moreoverthefamousarcheologist:SvenHedinsvisittotheTarimbasinin1895gaveSteinadecisiontogothereforanexpedition.Butforthisjourneyhehadtowait.

Hemadesmallertrips:early1898hesetoutintotheSwatValleytothewestoftheIndusRiverandhe

foundruinedBuddhistshrinesandsometracesofRomanandHellenisticart.3

In1899hespenthisholidaysonanarcheologicaltourintheSouthBihardistricttheancientMagadha where he identified old caves, roads and stupas with those mentionedby his favourite Chinese

Buddhistpilgrims.4

This tourwasespecially importantasby this timehis scientificalmethodbecamefullydeveloped.

InthemeantimehewaswaitingforthegovernmentapprovalofhisgreatChineseTurkistanjourneyhehadplannedlongago.FinallyinMay1900hegotit,oneyearspecialleaveandagovernmentgrantof600. He started for Chinese Turkistan and soon reached Khotan where he discovered the sites ofDandan,NiyaandEndereon thebasisofHsanTsangsancientguidance.ThesediscoverieswereveryimportantbecauseitappearedthatthecultureandhistoryofCentralAsiahadsignificantinfluenceontheIndianandIraniancivilizations.Hecamebackin1902withvaluablefinds,amongthemKharosthi,Chinese, Sanskrit,Khotanese andTibetandocuments.At that time hewrote his famous publication:Sandburried Ruins of Khotan (London, T.Fisher Unwin, 1903). He was appointed to Archeological

SurveyorandhecouldusehispositiontomakefurthersurveysinBaluchistanandattheIndoAfghanborder(theoldtimeBactria)inthenexttwoyears.

In1906heobtainedthesupportoftheIndianGovernmentandtheBritishMuseumandsetoutforhissecond andmost significantCentralAsianjourney.At this tourhe exploredmainly the Swatdesert,reaching through theLopbasin to thebordersofChina.NearTunhuang inanoasishe found themostvaluablediscoveryofhisjourney:overfourthousandBuddhistmanuscriptshiddeninthecavesoftheThousand Buddhas. In 1907 he returned to Khotan and later he surveyed the Kunlun rangebut inSeptembertheweatherbecamesocoldinthemountainsthathehadtoturnbacktoIndia.

Apart from the rich archeological and artistic materialsbroughtby him, Stein discovered a lostlanguage: the Sogdian (he found in the above mentioned caves nine Sogdian letters of Zoroastriancontentfromthe4thcenturyA.D.).

After thisgreatjourneyhewentbacktoBritain in1908,andhegotdowntowritehismonumentalworkswithscientificaccuracy.Atthattimehestartedhismostfamouswork:Serindia,DetailedReportof

2ErvinBaktay:MagyarutazIndiban,1933.SingersWolfner,Budapest,p.69.3DetailedReportofanArcheologicalTourwithBunerFieldForce,Ind.Antiquary,1899,No.28,pp.1428,3346,5864.4NotesonanArcheologicalTourinSouthBiharandHazaribagh,Ind.Antiquary,1901,pp.5463


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Explorations inCentralAsia andWesternmostChina,Carried out andDescribedUnder therOrders ofH.M.IndianGovernment,byAurelStein.Hecouldfinishthesebooksonlyin1920inIndia.

Bythistimehebecameamemberofmanyscientificassociations:TheRoyalGeographicalSociety,theScottishGeographicalSociety,theHungarianAcademyofSciences,etc.Hewasagreatscholarandthemanofactioncombined.Hewasadiscovererwithscientificthoroughness.Hewasacombinationofageographer,anarcheologistandahistorian,perhapsthelastamongthegreatpolymathsinmoderntime.

In 1911 he returned to India and started to make preparations for his third great Central Asianjourneywhich lasted from1913 till1916and covered11,000miles.He setout fromKashmir,went toKashgar, thePamirs,Kansu,Taklamakan,Dzungaria,Turfan,PersianBaluchistanand theHelmundbasinofSistan.AfterhislongandsuccessfultourhewenttoBritainagainfortwoyearstowriteupthematerialsoftheexpedition.HeinterruptedhissojourninEnglandtospendthespringsandsummersinhisbelovedKashmirianmountain camp.He stayedmainly in India in thepostwaryears. In1926hewent forashorter tour to theUpperSwatdistrictwherehe found thesiteof themountain fortressof

AornosontheleftbankoftheIndus;theplacewhatwasconqueredbyhisfavouritehero:AlexandertheGreat.Hewroteabouthisdiscoveryinascientificarticle.5

In1930hewantedtotravelagaintotheTarimbasinandtomakeanothergreatjourneyforthefourthtime,addingto itatriptoInnerMongoliabut thepoliticalconditionsandthechangingoftheBritishChineserelationshamperedthistour.HewentforsmallerexplorationstotheIndusvalleyandPunjabwherehe identifiedwithhis skilledeyes the siteofAlexanders crossing theJhelumandofhisbattle

withtheIndianking:Poros.6

AtthattimehewantedtocontinuethediscoveryofAlexandersbattlefieldsthereforeheexcavatedat

thePersianGulfcoastwherein1937hediscoveredthesiteofthebattleatArbela.7Thenin1942hemade

a trip into the territoryon theeastsideof the IndusRiverandexploredapartofAlexandersancientroute.8Ashediscoveredalmostall theplaceswherehisheropassedbyonhisgreatconqueringwar,SteinwantedtogotoAfghanistanwherehehopedtofindsomeadditionalsitesofAlexanderssbattles.HisoldAmerican friend,CorneliusEngertwhowas theUSAAmbassador inAfghanistangotofficialpermissionforSteinandinvitedhimtoKabul.SteinarrivedinKabulinOctober1943wherehegotcoldwhatsoondeveloped intobronchitisandwithin fivedayshedied there,attheageof81.The lifeofasuccessfulandremarkablescholarcametoanend.

Onecanaskthequestion,whatwasbehindSteinsgreatnessandsuccesses?Firstofallhispersonalqualities:accuracy,physical strength, technicalknowledge (thesynthesisanddialecticemploymentoftopographical,linguistic,historicalandanthropologicalresearches),superbcourageandgreatdevotion

towork.

5AlexandersCampaignontheNorthwestFrontier,Geogr.Journ.1927,No.70.pp.417439.6TheSiteofAlexandersPassageoftheHydaspesandtheBattleofPoros,Geogr.Journ.1932,No.8.pp.3146.7NotesonAlexandersCrossingoftheTigrisandtheBattleofArbela,Geogr.Journ.1942,No.100.pp.155164.8OnAlexanderssRouteintoGedrosia,anArcheologicalTourintoLasBela,Geogr.Journ.1943.No.102.pp.193227.


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Hewasauniversalscholar,aEuropeannomadastheProbateCourtinLondondeclaredhimwhenseveralcountriesclaimedhislegacy.Forthisreasonhecantbelongtoonlyonenationbuttothewholemankind,totheuniversalcivilization.

TheMostImportantWorksofSirAurelStein:

SERINDIA,infivevolumes,morethan1500pages,1920,London.

A Journey of Geographical and Archeological Exploration in Chinese Turkistan, 1902,SmithonianReport,Vol.I,II.

SunburriedRuinsofKhotan,1908,London.

Ancient Khotan. Detailed Report of Archeological Explorations in Chinese Turkistan andKhotan,II.Vols.1907,Oxford.

RuinsofDesert,1913,London. AThirdJourneyofExplorationinCentralAsia19131916;withmaps,1916,London.

HatimsTales:KashmirianStoriesandSongs,1923.London.

AlexandersCampaignontheIndianNortWestFrontier,1927,London.

InnermostAsia.DetailedReportofCentralAsiaandEasternIran,1928,Oxford.

AnArcheologicalTourinWaziristanandNorthernBaluchistan,1929,Calcutta.

AnArcheologicalTourinGedrosia,1930,Calcutta.

AnArcheologicalTourinUpparSwatandAdjacentHillTracts,1930,Calcutta.

AncientRoadtoAsia,1934,Oxford.

AnArcheologicalTourintheAncientPersis,1935.Calcutta.

ArcheologicalReconnaissancesinNorthWestIndiaandSouthEastIran,1937.London.

HetranslatedforthefirsttimetheKashmirianhistorian:KalhanasRajatarangini(TheFlowofKings)fromSanskrit intoEnglish,1900,London. Itgives theancienthistoryofKashmirand Indiaand it isagreathelpfortheresearchers.

BesidetheseworksSteinwrotedifferentarticlestoscientificjournals.


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BRCZI,Szaniszl:

AncientEurasianHeritagePreservedinJapanI.

Shrines,WhiteHorsesandFestivals

Abstract:ShrinesandfestivalsarecentresofculturalheritageinJapanpreservingancienttraditionsas fragmentsofold life.Wevisit IzumoTaishaShrineand IzumoMuseum,KamigamoJinjaShrine inKyoto, andAnaHachimangu Shrine in Tokyo to find some characteristic feautures of these ancienttraditions,markersandwitnessesofthousandsofyearssurvival.Events intheAoiFestivalhorsebackarcheryandtheautumnceremonialwrestlinginKyotocanbecomparedtotwoepisodesonthemuralseriesoftheSaintLadislausLegend inHungaryandintheCarpathianBasin.Thearchaeologicalrelics

and recent living fossils sketch an Eurasian horizon of the common cultural heritage which wasdistributedduringthethousandsofyearsalloverthesupercontinent.

Introduction

Hungarianvisitors findwonderful cultural treasuries inJapan.Being an island, the ancient life inJapan ismorecontinuous than incontinentalcrossroadsandEurasiancultural traditions,oncearrivedanddistributed,cansurviveherethousandsofyears.Hungariansstillpreservemanyculturaldisciples,likeasold language,art,dance,music, folk talesandeven thinkingsystems from the farpastcomingfrom their own traditions and from the settling migration peoples (Scythians, Sarmatians, Xiongnu

Huns,Avarian[Heptalite]Huns,OnogurianHuns,Cumanians)comingfromtheEurasianSteppebelt.Comparableold traditions survived in several centresofEurasia; therefore they canbe compared tilltoday.Comparativearchaeology,comparativeethnographyhasunexhaustablesources in theEurasianarchitectural, ornamental, musical arts, technologies, religious traditions, and several other fields ofpersonalandcommunitylife.

Architectureofshrines

IzumoTaishaShrine

IzumoTaisha() ShrineistheoldestShintoshrineinJapan.ItcanbefoundintheNorthWest

seasidepartofJapan,inShimanePrefecture.ThereisatraditioninJapanthatonceuponintimeJapanwasgovernedfromIzumo.LatertheothercenteroforganizationfromtheNaraKyotoRegionfightedanddefeatedIzumo,however,thecenterofthereligioustraditionsremainedinIzumo.

Among the tremendous and rich historical and cultural remnants unearthed by the modernarchaeologyinIzumoDistrictthereisonewhichisthemostoutstandinginEurasianrespect.Thisisthe


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architecture of the Izumo Shrine, an extraordinarymasterpiece of thewooden architecture.Even thename which survived thousands of years can orient us about the origin. The style is called Taishazukkuri.Only one otherbuildingwith such Taisha zukkuri style exists in theMatsue town region:KamosuJinjaShrine.

AccordingtotheoldestchartersthebuildingofIzumoTaishawasthetallestbuildinginJapan.Itwaseven taller than thewell knownTodaijiTemple inNarawithheight of 45meters.The characteristicfeatureoftheIzumoTaishawasalongstaircasegoinguptotheshrine.Thestaircasewasplacedontherightsideofthefacade,extendingalmost110meterslong,goinguptotheshrine.

As known, the shrines and temples inJapan are renewed time to time.This activity is necessary,because the woods gradually loss their strength. Restoration means the replacement of some or allwooden elements,but the old shrine survives as a whole. If abuilding is old enough the writtenchroniclesanddescriptionsareusedintherestoration.

AboutthearchitecturalassemblyoftheIzumoTaishathereareseveraldescriptions,evenfromthe7th

and 9th centuryA.D.Thesedescriptions show the sketches and layouts of thebuildings.The centralIzumo Tasihabuilding has a plan which shows the 9 columnarbundles, holding the shrine housebuilding. Eachbundle consisted of 3 columns with 1.3 meters diameter. There were architecturalexcavations in 2000 in the territory of the Izumo Taishamainbuilding. In April the remnants of atruncated columnarbundle roots of an ancientbuildingwere found. In the same year,October twootherswerefound,so3ofthe9columnarbundleswitnessedthedescriptionsoftheancientchronicles.Thediameterofonebundleis3meters.

Architectsbegan to reconstruct the ancient Izumo Shrinemainbuilding (MistsuakiMatsuo, 2004):Accordingtothelengthsizescaleofthebuilding,a110meterslongstaircaseclimbedthedistancetotheholybuildingupintheheightof50meters.The1:10ratiomodelofthebuildingwasbuiltandexhibited

in the regularexhibitionof the IzumoMuseum. If thevisitorknowsEurasianarchitectureof thepastthousandsofyears,aMezopotamianzikkuratemerges fromhis/hermemory.This isalsotriggeredbytheTaishazukkuristylename,too(Fig.1.).

Therecentshrineisnotashighastheolderones.However,themainratiosandchronicaldescriptionsstillpreservedtheoriginalcharacterofthebuildingtowhichhistoricalstudiesmayguidethevisitorstounderstandtherootsofthisancientbuilding.IzumoTaishaisatreasureoftheEurasianartandhistory,anditisworthtostudyitsMezopotamianconnections.


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Fig.1.Theancient(left,reconstruction)andtherecentIzumoTaishaShrine.

KamigamoJinja,Kyoto

TheKamigamoJinja () stands in theNorthern suburbs of the ancientJapanese capital,

Kyoto. As written in the guidebook, it hadbeenbuilt in the 7th century A.D. However, it is alsomentioned, that earlier the shrien was in the neighbor mountain. On the top of the Koyama, orMountainoftheGod,therestandastonealtar.

InKyoto,onthetopoftheGodMountaintherewascelebrationtothegod.However,thistraditionisawellknown in theancientEurasia.EvenBible (OldTestament)mentions the sacrificeson the stone

altarson the topofhills.One is famouson theMountTabor,at theboundaryof the Israelite tribesofIshakaar,ZebulonandNaftaali.InthebooksofMosesitistheplaceofsacrificewhichislovedbyGod.LaterProphetElijah fightswith thepriests ofBaal also at an altar on the top of theMountCarmel.(1Kings18:21)

Even in theCarpathianBasin theold sacrifice sitesonaltarson the topof thehillswere collected(Dacz,2000).Theirnames,bbakvek (Babbastones)refer toancientculticplaces.Thestonealtaron


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theKoyama,intheCarpathianBasinandinoldIzraelshowstheancientEurasiantradition,whichalsosurvivedasknowledgeinJapan.

Eventsoffestivals

Takatonobaba(Yabusame)

KamigamoJinja,Kyoto

InKyoto,near to theKamigamoJinja shrine,anotherancient shrine canbe found: theShimogamo

Jinja () shrine.The traditionsof the two shrinesare connected,because the same family, the

GeneraGamobuiltboth of them.The Shimogamo shrine is also in the northernparts ofKyoto,but

nearertothecentreofthecity.OneofthecommonjointfestivalsbetweenKamigamoandShimogamoshrinesistheAoiFestivalin

spring.AoiFestivalgreets thespring in15thMay, ineveryyear.The traditionsof theAoiFestivalgobacktothe7thcenturyA.D.TheJapaneseEmperordelegatesapersonalrepresentativeeveryyeartothisfestival.Thispersonal representative reads themessage of the emperor.Before it, a greatnumber oftraditionallydressedaudienceprocesses through thecity (sometimes1500people).ThesecondpartoftheAoiFestival is: the archery from runinghorseback.Thenameof thehorseback archery inJapan:Takatanobaba (oryabusame).Forusa traditionalaspect is thecolorof thehorsesonwhichwarriorsride.Oneisonwhitehorse;theotherisonblackhorse.ThispartoftheAoiFestivalcanbeassociatedforHungarianvisitorswithoneofthescenesoftheSaintLadislausLegend.

AnaHachimangu,AsakusaJinja,Tokyo,TsurugaokaHachimangu,Kamakura

Thehorsebackarchery(yabusame,)traditionscanbefoundinseveralplacesinandaroundthe

Tokyoarea:inWasedaandAsakusacitiesofTokyo,andinKamakura.TheAnaHachimangu()

Yabusame (Waseda)eventsareorganizedonOctober10, theAsakusaYabusame isheld inApril, theTsurugaokaHachimanguYabusame(Kamakura)isheldinSeptember,everyyear.(HachimangodistheprotectorofbowsandarrowsintheJapanesePantheon.)Thecolorofthehorsesonwhichwarriorsride,one isonwhitehorse, theother isonblackhorse, (and frequentlya thirdpersononbrownhorse) intheseeventsisalsoconsidered.

The ceremonial archery contains traditionaldetailsover the colorsof thehorses.Thewarriorsuseasymmetric archs. The upper part is longer, the lower part of the arch is shorter in order to nodisturbanceforthehorseandwarriorsittinginthesaddle.


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Wrestling

KamigamoJinja,Kyoto

AttheKamigamoshrineineverySeptemberthereisawrestlingeventforyoungboys.Theeventisorganized at the two sand peaks standing in front of the main Kamigamo Shrine. Wrestling is atraditionalcontentioninEurasia.OverSuomowrestlinginJapantheMongolianwrestlingcompetitionsarethebestknown.However,thetwotraditionstogether,thatisTakatanobabaandwrestlingtriggerinteresting association for Hungarian visitors inJapan. We can feel we are witnesses of a very oldtradition, surviving inJapan. This is another scene of the the Saint Ladislaus Legend preserved inHungary.

Eurasiancomparison:oldmythicepicalstory:TheSaintLadislauslegendinHungary

Morethan50oldchurchmuralsinHungaryandintheCarpathianBasin

InHungarythere isaveryancientmuraltypepaintedinoldchurches inthemedievalages.This isThe Saint Ladislaus Legend. Ladislaus I was king of Hungary in the 11th century A.D. He was achivalrous king; he fought in Transylvania against armies of the Pechenegs and Cumans invadingHungary from theEurasian steppes.Themural in the churches tellsa storywhichhappened severaltimes,butconnectedthiseventtotheKerlsbattlefield.ThereLadislausobservedthatawarriortriedtoabductaHungariangirl.Theroyalsaintpursuedandovercamethewarriorandliberatedthegirl,asthestorysaid.

IfwefollowthesequenceoftheimagesintheSaintLadislauslegendmuraltheimportanttonote,thatthesequenceoftheeventsportrayedisgenerallysimilaralloverthechurchesinmedievalHungarywehavethefollowingscenes:

Saint Ladislaus riding his horse in the battlefield catches sight of a pagan warrior holding aHungariangirlinhissaddle.

SaintLadislausbeginstopursuehim.

InthelastmetresbeforeSaintLadislauscouldreachthepagantostabhim,hecouldnotcartchuptohim

SaintLadislausshoutstothegirl: Catchholdofthepaganathisbeltandjumptothegound!

Thegirldoesso,andthetwowarriors,thekingandthepagan,beginwrestling.

SaintLadislauscannotsubduehim; therefore thegirlhelps theking.Shecuts thepagansAchillestendon.

SaintLadislausbeheadsthepaganwiththehelpofthegirl.

InthelastsceneSaintLadislausisrestinginthearmsofthegirl.


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This Saint Ladislaus legend occurs in themedieval churches ofHungary, as archaeologistGyulaLszlcollectedthedocuments.Morethan50churchesallaroundtheCarpathianBasinhasthemuralbeenpainted,mostofthemduringthereignsofCharlesRobert,hissonLouistheGreat,andSigismundofLuxembourg,kingsofHungaryinthe14thandearly15thcenturyA.D.

Several scenes of the Saint Ladislaus legend occur in archaeological finds from all over in theNorthernpartofEurasia.Thebestknownof them is themirror symmetricHunScythianbeltbuckle,whichwascollectedbyPetertheGreat,CzarofRussia.(Exhibited intheHermitage,SaintPetersburg,Russia.) There the resting scene canbe seen. The most frequently occurring scene is the wrestlingwithoutarms.Italsooccursthatthehorsesofthetwowarriorsalsofightagainsteachother.Severalbeltbuckles arewith this scene fromOrdos,China.Thewrestling scene alsooccurs in the silverplateofVjatka,Siberia(Fig.2.)andonIraniansilverplates,too.

Fig.2.TwoscenesfromtheSaintLadislauslegend:thepursueandfightonthebackofthehorse(left)andthewrestling(right,color).ImagesarefromthechurchofKakaslomnic.

Themythological interpretationofthetheSaintLadislaus legend inawider,Eurasianrespectcamefromtheendofthe19thcenturyHungary.AtthattimeGzaNagysuggestedthatanancientEurasianmythisbehindtheChristianizedmuralpainting.Theoldmythisexpressedbythefightbetweenthetwoheroes representing lightanddarkness. In the literature theHungarianballadofAnnaMolnralso isrelated to theSaintLadislaus legend.TheWhiteking (SaintLadislaus)and theDarkking (Cumanian

warrior)arefightingandwrestling.TheWhiteHorseandtheDarkHorsearealsofighting.


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WhiteHorsesintheJapaneseshrine

YamaguchiDaijingu,Yamaguchi

During my 15 years of visits inJapan several new impressions were observed and I graduallyrecognizedtheancientEurasianheritageinJapan.Hungarianscouldrecognizeitbecauseoftheirdeepancientrootsoftheirlanguage,musicandartcommonwithgreatnumberofEurasianpeople.

Among thecca.80.000shrines inJapanagreatnumberofshrineshavehorses. I recognizedhorses

firstinYamaguchi.(Brczi,2002).ItwasYamaguchiDaijingu(),wheretwohorses(wooden

sculptures)standneartotheentranceoftheshrine.Laterseveralshrineswithhorseswerefoundthereduringmy4weeksofvisitatYamaguchiUniversity.BestIrememberthehorseoftheFurukumaJinja.However, it gradually turned out that the great number of horses in shrines in Yamaguchi canbedevotedtotheOuchifamily.OuchisarrivedfromKogurio(Korea)inthe600yearsA.D.Theyruledin

the city form almost 1000 years (about 40 generations of local Ouchi princeps are found in thechronicles). Even later I could visit other shrines with white horse at: Miyajima Island (Itzukujima

Shrine),Nikko (ToshoguShrine),Kyoto (KamigamoJinja).TheToshogu () Shrine inNikkowas

built by Tokugawa Ieyasus grandson, the third Tokugawa as shogun, Tokugawa Iemitsu. TheTokugawafamilyalsoruledforlongtimeinallJapanasshogun,formorethan250years.

TherewasatraditionalbeliefinJapanthatthehorsesarethemessengerstothegods.Theywereusedasmessengerswhenpeopleprayedtothegodsforrain.Buttheyaskedgodsalsoforstoppingraining.Sometimesblackhorsewasdedicatedasmessengerfortherainduringadrought,andthewhitehorsewasdedicatedtostoptheprolongedperiodofrain.Tilltodaythereisacustomtoofferupvotiveplatesbythepeopleatshrines.OnthevotiveplatesthereisanimageofawhitehorsecalledinJapanese:ema.

(Regularnameofthehorseisuma.)

KashimaJinguShrine

KashimaJingu () shrinegives light tounderstanddepthof thiswhitehorse tradition.The

legendmaintainstheoriginofthisshrine inIbarakiPrefecture.DuringthetimeofthefirstemperorofJapan,EmperorJimmu,builttheshrineaboutinthe7thcenturyB.C.(about2650yearsago).Hededicatedthe shrine toTakemikazuchinoOkami,amartialgod.However, the shrinewasalso theplaceof thewhitedeer,too.ThenamekashimameansDeerIsland.Thetraditiontoholddeersaroundsacredshrinesis also occurs in several places inJapan: I have seen them at Itzukujima Shrine (Miyajima, near

Hiroshima),atNara(KasugaJingu)andIknow,thattheyareinKashimaJinguShrine,too.

For the historians overviewing the Eurasian history at a 10.000 years scale the explanation is thefollowing.Thefirstmagicanimalwasthedeer.Peoplecoulduseit,andintraditionsofScythians,Huns,andHungarians today themagicdeer issymbolof thesacredanimal,symbolof theSun,at thesametime.About50006000yearsagothehorsebecamegraduallythemostimportantanimalforthesteppepeople.Wecanfindthem,amongothers,onthestonecolumnsintheEurasianHunScythianSteppe:inRussia,Kazahstan,MongoliaandChina.


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The substitution of the first rankedmagic animal happened gradually and several archaeologicalfindsoftheHun(Xiongnu)andScythian(sometimescalledHunScythian)artshowthemaskingofthehorses intodeers (see for example atPazyryk,Rudenko, 1953).Even thenew archaeological finds inChina (for example Nalingaotu gold horse masked as deer with birds bill) also witness this

transformationofthehorse,backtotheancientmagicanimal,todeer(Fig.3.).Thisstratificationoftheoldmagicanimal:deer,andthenewone:horsecanbeobservedintheshrinesofJapan(Brczi,2008).

Thereisalsoalanguagearchaeologicalfind(Czak,2008)fromthecomparisonoftheHungarianandtheChineselanguagesaboutthisreplacingstratification(Brczi,2008).Thisgradualtransformationcanbe followed in the meaning of the Hungarian word for the horse: l (at Szkely language thepronounciationisl).Likeasthecaseofthemythicanimalitself,theoldernameoftheancientEurasianSteppe people for deer was lu, which original meaning deer hadbeen preserved in the Chineselanguagetoday.Probableexplanationis,thattheoldestHungarian(alsoHunandXiongnu)wordwasluforthedeer,whichgraduallychangedmeaningtotheactuallyusednewanimal,thehorse.Beingincontact with the preHun (preXiongnu) people for thousands of years China preserved the earlier

meaning.ThischangewasearlierforHungarians(Huns,Xiongnu,Scythians),whousedtheanimalandhappenedpassively at the ancientChinese,who learned and tookup the allbreeding,horsemount,army and tactic systemofbattle from the steppepeople (SunZe,Csornai, 2007,Obrusnszky, 2008).TakingthesystemsasreadytheywereChineselanguagepreservedvariousmeaningfromvarioustimes.Suchtransformationoftheoldwordtothenewmeaningisaregulareventinseveralotherlanguages.Theoldwordgetsanewmeaning following thenewobject inthesamerole (inGreekcrystallosoncemeantice.)

Fig.3.HorsesmaskedasdeerintheHunScythianart.FromPazyryk,AltaiMountains,Russia(left)andfromNalingaotu,Ordos,China.


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Eurasianhorizonforthewhitehorse

WhitehorsescandbefoundalloverEurasiafromtheJapaneseIslandsontheEasttotheIrishIslandontheWest.TheCelticHorsegoddessEponawaspreservedandintroducedintotheRomanPantheon.The most important remnant of this is the famous White Horse of Uffington, in middle England.Archeometricageofitis1400yearsB.C.(3500yearsago,BronzeAge).

InHungary the chronicles preserved the BloodAgreement ceremony and the Story of theWhiteHorseduringconquerring theCarpathianbasinbyrpdspeople in the9thcenturyA.D.Mongolian,ChineseandVietnameseshrineswithnameoftheWhiteHorsewerepreservedtilltoday.InLouyang,the capitol of the EasternHanDynasty ofChina, therewas the Beima shrine (WhiteHorse Shrine)rememberingthemagicanimalwhobringtheholybooksofBuddhismfromIndiatoChina.

Summary

To theenlargementoftheEurasianhorizonsgreatnumberofnewdata iscollectingduring the lastdecades(forexamplefortheXiongnu(Hun)vesselsseerdy,2001).Theyshouldbesummarizedwiththenewdiscoveriesandcomparisonsofdatafromnewandforlongtimehiddendatacollections(Brczi,2005)inordertoformDataHorizonsofEurasia.

Althoughwebeganonly to compare treasuriesofJapan traditions,we found someof themgoingbacktothousandsofyears.Eurasiantraditionssurviveinmanyformsintherecentsocieties;however,theydonotknow eachother.Oneof themainprogramsof thenewjournal, theJournalofEurasianStudiesistoconnecttheselocalknowledgestothehorizontalone.Thisnewdatahorizonis:Eurasia.

Fig.4.EurasianoverviewofthecrowntypesprojectedonamapofEurasiafromItalytoJapan.Twomain

crowntypesappear:onewithtreeoflifecrowns,withcrossedbandcapsembracedbyahorizontalbelt.CrownfromKorea(Tokyo,NationalHistoryMuseum),Siberia(Diszegi,1998),Novocerkask,TheHolyCrownofHungaryandtheAvarianTreasureinConques(Csomor,1996)belongtothisgroup.Thesecondtypecrownsareadorned

withabird,andthebeltcrownofaJapanesePrinceps(Tokyo,NationalHistoryMuseum),crownofthesculpturedheadofaherofromHsCajdam,Mongolia,theParthiancrownofaprincepsandtheHun(Xiongnu)crownof

Aluchaideng,Chinabelongtothisgroup(Brczi,2008).


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Acknowledgments

The author expresses his grateful thanks in helping his work in Eurasian data horizons, making

possible travelsandvisits inJapan,and fordiscussionsaboutJapaneshistorcal topics to:KeizoYanai,HideyasuKojima,NinagawaKiyotaka,OgawaTohru,PrinceTakahitoMikasaNomiya,TakakiRyuji,ShigeyoshiMiono,ImreKubovics,dmKiss,DnesNagy,CsabaDetre,EldBothandArnoldGucsik.

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AnaHachimangushrine.Guide.Tokyo,Japan

BrcziSz.(2000):Japn,azeurzsiaiflkel naporszga.TKTE,Uniconstant,Budapest

BrcziSz.(2002):Yamaguchi.(UnpublishedbookletaboutYamaguchicitydrawings)

BrcziSz.(2008):Hunszktamvszet.(HunScythianArt).TKTE,Budapest BrcziSz.,TakakiR.(2006):EurasianArtofSculptures.TKTE,Budapest

CsomorL.(1996): felsge,aMagyarSzentKorona.Szkesfehrvr

CsornaiK. (2007):Ngy gtjonbarbr csillag ragyog. LszlGyula TrtnelmiKulturlisEgyeslet,Budapest

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Dacz.(2000):Csiksomlytitka.PallasAkadmia,Csikszereda

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Lukcs B. (2003): The Ouchis: Horseriders on a Princely Throne?

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MiyamotoNagajir ()(2001):(TheRestorationofPrehistoric

andAncientDwellings.)NihonnoBijutsu420

MuseumofAncientIzumoGuide.(2008):Guide.pp.160.ShimaneMuseumofAncientIzumo,

(ISBN9784948756465) ObrusnszkyB.(2008):HunokaSelyemton.MassziKiad,Budapest

Rudenko, S. I. (1953): Kultura naseleniia Gornogo Altaia v skifskoe vremia. Moscow andLeningrad

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MuseumofAncientIzumoGuide.(ISBN9784948756465)AMzeumkilltsvezet ktete.160oldal.ShimaneMuseumofAncientIzumo,(2008)


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Journal of Eurasian Studies Vol 1,1, Jan-mar 2009

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Transcript of Journal of Eurasian Studies Vol 1,1, Jan-mar 2009