The Mongolian Alexander's Tomb as a Heartland : Theosophy, the Naros Cycle, and Resurrection of Genghis Khan

Hashimoto, Yorimitsu

Discovering Different Cultures, Nationalities and Languages Through Comparative-Typological Studies, 2020, 74-81

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Identifier to cite or link to this item: https://hdl.handle.net/11094/77725

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Title
The Mongolian Alexander's Tomb as a Heartland : Theosophy, the Naros Cycle, and Resurrection of Genghis Khan
Creator
NRID
1000080334613 1000080334613
researchmap permalink
yorimitsu-hashimoto yorimitsu-hashimoto
Scopus Author ID
56995512600 56995512600
CreatorName
Hashimoto, Yorimitsu
Description
”ТУРФА МАДАНИЯТЛАР, МИЛЛАТ, ТИЛЛАРНИ ҚИЁСИЙ-ТИПОЛОГИК ТАДҚИҚОТЛАР ОРҚАЛИ АНГЛАШ” халқаро илмий конференция 12 [6 November 2020]
Abstract
Somewhere in Tibet, the key to world domination or immortality, which men struggle in vain to obtain, is allegedly kept intact. This is a typical storyline of British literature inspired by the Shambhala legend. Strangely, the "Oriental" people depicted in these novels, such as Guy Boothby's Doctor Nikola (1896) and Rider Haggard's Ayesha (1905), were not depicted in a positive light. These novels elucidated the hegemonic battle, between the Western seeker and the Oriental keeper, over ancient wisdom. The discourse concerning the tomb of Genghis Khan has also followed the same pattern. In Isis Unveiled (1877), H. P. Blavatsky noted the Mongolian legend; from the tomb he would one day 'awake and lead his people to new victories'. Blavatsky seems to have revised the legend told by Nikolai Mikhailovich Przhevalskii's Mongolia (English Translation, 1876). This briefly mentioned idea was connected with the Naros cycle by Elliot Coues. According to him, the great awakenings by Buddha, Jesus, Muhammad and Genghis Khan form a cycle of 600 years. Meanwhile, the American film Mask of Fu Manchu (1932) popularised the latent framework of this British Shambhala fantasy. Alluding to the political context of the Manchurian Incident (1931), the movie features an East-West struggle over the tomb's treasure, which is the key to world domination. Whereas in Britain, Genghis Khan became a symbol of a potential menace from the East, this hero from Mongol was nearly reorganized as a model for youth in Japan's era of imperialism. Then, the lost tomb of "the Mongolian Alexander", understood as the heartland of world domination, amplified Japan's Pan-Asianism including Deguchi Onisaburo's quixotic journey to Mongolia in 1924. As for Japanized holy grail literature, Yamanaka Minetaro published the best-selling novel Bankoku no Ojo [Castle of Nations] (1933), exactly reversing the framework of "Occidental seeker versus Oriental keeper".
Publisher
Tashkent State University of Oriental Studies
Source Title
Discovering Different Cultures, Nationalities and Languages Through Comparative-Typological Studies
Page
74-81
Date of Issued
2020-12-12
Language
English
Handle URL
https://hdl.handle.net/11094/77725
Access Rights
open access
oaire:version
Version of Record
Category
会議発表論文 Conference Paper