Jul 012012
 

From The Mongols of Afghanistan (1962: 292):

In some parts of the Hazâraǰât, the old Turkic animal calendar is still used to designate the years. This calendar was still used in Kâbul in the not too distant past, and some old people still remember the Turkic year designations. In the Hazâraǰât, it is still common to hear a man say that he was born in the year of such and such an animal. The following “calendar poem”, recited in a mixture of Turkic and Persian, was used in the old days to explain the meanings of the Turkic animal terms:

Sačqân zi mûš
Pars az palang
Lûî az nähäng
Yûnût faras
Pîč îl zi šâdî
Et îl zi kalb dân
Tangûz zi khûk dân

Sačqan is from mouse
Pars is from leopard
Lûî is from dragon
Yûnût is horse
Pîč îl (year) is from monkey
Et îl know ye is from dog, swiftly he rushes against everything
ûd (~hûd) baqar
tušqân zi khargûš
hilân zi mâr
qôî gusfänd
takhâ murgh-é têz čäng
farâkhîš šay-é khîz
bî-abäd zäd-äš bâ-säng.

ûd (~hûd) is ox
tušqân is from rabbit
hilân is from snake
qôî is sheep
takhâ is the hen, fleet of claw
tangûz know ye is from hog, ye must strike him with stones



The correspondence to the Chinese zodiac’s animal ascriptions is not coincidental (and the same would seem to go for the very similar Mongolic and Tibetan animal calendars). I’m not up-to-date with the contemporary scholarly consensus — if one exists — but the the inclusion of dragon and monkey (forgone for more locally familiar substitutes in other Turkic versions) together suggest a Chinese or other southern East Asian origin.

Schurmann, F. (1962). The Mongols of Afghanistan: An ethnography of the Moghôls and related peoples of Afghanistan. ‘s-Gravenhage: Mouton.

Aug 292011
 

Southern Sichuan, western Guizhou, and the Yunnanese mountains are the abode of the Tibeto-Burman Yi, the seventh most numerous of the PRC’s minority nationalities – and, for a time, the most outstandingly romanticized. One shouldn’t be surprised: a “martial race” of herder-warriors, a scornfully endogamous ruling caste, the living metaphor of colored bone* – these must have been like hygroscopic flares into the warm cloud cover of the turn-of-the-century Western mind. A fascinating segment from S. Robert Ramsey’s 1987 The Languages of China (250-252):

One of the most distinctive peoples in all of China, the Yi first caught the imagination of the West when reports of their existence filtered out of China around the turn of the century. In the almost inaccessible wilds of southwestern China, some said, a “blood-proud caste” of tall and noble warriors “fought, rode, herded horses, and ruled … a stratum of underlings and slaves.” Exaggerated descriptions of their “Caucasoid features” and stories of sacred books, written in a strange pictographic [sic] script and reportedly containing the arcane secrets of the ruling caste, added to the mystique. In Europe, preparations were made to investigate and expeditions were organized. Unfortunately for such Western ambitions, however, the region was almost impossible to penetrate from the outside since the Yi still had not been pacified by the Chinese. No one—and especially not the Chinese government toward which the Yi were extremely hostile—could guarantee safe passage through the areas controlled by Yi clans. Yet, in spite of the obvious dangers, Western explorers continued to be fascinated by southwestern China. One of these explorers, a British adventurer named Donald Brooke, set out in 1909 to explore the Cool Mountain area of Southern Sichuan, the stronghold of the Independent Yi. No sooner had he and his entourage of a dozen or so crossed into Yi territory than they were attacked. In the battle that ensued, Brooke himself was killed and all of his followers were captured and made into slaves. […]

For at least two thousand years the Yi have held their own against domination by the Chinese. Chinese annals since the beginning of the Christian era have described the Yi, under a variety of names, as being masters of the highlands where they still live to this day. In fact, over this time the Yi have actually expanded their range eastward into Guizhou. […]

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Jun 092011
 

Entry (“1942, Berlin”) from The Portugal Journal of Mircea Eliade:

Gorneanu [a member of the Legation] takes me today to Carl Schmitt, who has wanted for a long time to know the true story about Nae Ionescu’s philosophy. A house in Dahlem, with very un-Germanic furniture, several modern paintings, and a library rich in old books. Carl Schmitt is a small man with a face not very impressive but luminous, animated. He speaks fluent French. I tell him that of his books I know only Die romantische Politik, which influenced Nae Ionescu, Ţuţea, and others very much. But instead of beginning a discussion about Nae, he asks me about Salazar, about Portugal, about maritime cultures—and we talk for three hours. He is writing a book about “land and sea,” and he has read enormously concerning aquatic art, culture, and symbolism. He says that Moby-Dick is the greatest creation of the maritime spirit after the Odyssey. He shows me several curious paintings by a modern German artist whose name I promptly forget: underwater, cosmological visions.

Since for many years I too have been studying such problems (Mǎtrǎguna), I let myself be drawn into interpretations of Austroasiatic symbols and myths that might interest him. I promise to send him Zalmoxis, vol. II, where I have published “Notes sur le symbolisme aquatique.” What impresses me about Schmitt is his metaphysical courage, his nonconformism, his breadth of vision. He reminds me of Nae [but with a more solid culture].

He offers us a bottle of Rhine wine. He is delighted to have met me and he regrets that I’m leaving tomorrow for Madrid. He says the most interesting man alive today is René Guénon [and he is happy that I agree]. He escorts us as far as the metro station, talking about aviation as a “terrestrial” symbol.

Jan 132011
 

Discussions of NSDAP iconography are liable to involve the assertion that the Nazis “stole” the swastika, a dharmic religious symbol “originating in India,” from the Hindus.

To speak of theft when the supposedly aggrieved party forfeits possession of the article only at the behest of anti-fascists is disingenuous. What’s more, these accusations — often coupled with naive claims about the “incorrect” angle or “inverted” directionality of the Nazi symbol — betray a profound ignorance about the genealogy (or rather genealogies) and antiquity of this shape and its relations. Below lies a map of the swastika’s global distribution from this Basque encyclopedia, adapted from a figure in The swastika: the earliest known symbol & its migrations (1896), a meticulous work and great read by Thomas Wilson.

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