Internationales Centralblatt für Anthropologie und verwandte Wissenschaften: Internationales Centralblatt für Anthropologie und verwandte Wissenschaften, 7.1902

Baessler-Archiv, 64.2017

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Zeitschrift

Strukturtyp:: Zeitschrift

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-714807

URN:: urn:nbn:de:kobv:11-714807

Persistenter Identifier:: BV043853343

Titel:: Internationales Centralblatt für Anthropologie und verwandte Wissenschaften

Weitere Titel:: Internationales Centralblatt für Anthropologie und verwandte Wissenschaften

Erscheinungsort:: Greifswald

Verlag:: Abel

Erscheinungsjahr:: 1902

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Wissensgebiet:: Sozial- und Kulturanthropologie > Allgemeines

Zeitschriftenband

Strukturtyp:: Zeitschriftenband

Werks-URN (URL):: https://digi.evifa.de/viewer/resolver?urn=urn:nbn:de:kobv:11-710889

URN:: urn:nbn:de:kobv:11-710889

Persistenter Identifier:: DE-11-002123471

Titel:: Internationales Centralblatt für Anthropologie und verwandte Wissenschaften, 7.1902

Erscheinungsjahr:: 1902

Signatur:: LA 8100-7

Sammlung:: Zeitschriften und Zeitungen > Zeitschriften zur Ethnologie

Höfer, “Most unusual facilities for obtaining valuable specimens” be described later. Another example is that of the nunnery at Samding (bsam lding) monastery at Nagartse (sna dkar rtse) protruding into the Yamdrok (yar ‘brog) Lake along the way from Gyantse to Lhasa. This holy site from the 13th century is dedicated :o Dorje Phagmo (rdo rje phag mo), the pig-faced goddess (Dowman 1996: 268). Waddell notes on the main temple: “The frescoes were of the common kind and of coarse execution, with the pig goddess frequently figured therein. The images were of silt brass, and adorned with precious stones. Amongst articles on the altar I noticed a large cloisonne jar of the Ming period. The only books I could see were the ordinary scriptural text and commentary, and there was no library of special works. The relic shrines were cased in gilt copper studded over with poor glass imitations of jewels.” (Waddell 1905: 296). As in the example mentioned above, it is possible that Waddell bought these artefacts from the abbess, took them himself or asked his assistants to re- move them without reimbursement, or left them in place untouched. There is proof of ‘ncidents of buying active cult objects from monks in the temple. Still, this is morally oroblematic behaviour, which does not take into account the fact that individual mem- bers of the monastic community do not own objects and therefore lack the authority to decide on them, in addition to the problematic implications of taking active cult objects out of their ritual context. And such examples show how some Tibetans took advantage of the situation and made a g00d bargain, too. Samding monastery is one of the very few examples where looting by at least two troop members was brought to trial and led to 'mprisonment. The robbers were even discovered by Waddell and Macdonald who or- dered them to return the booty at once (Carrington 2003: 19, 100). However, such strict ‚mplementation of law served more as an official conciliation in the face of growing hostilities towards the invasion than an efficient strategy against looting. Heavy looting took place at Gyantse Fort and surrounding villages and temples, where the mission stayed for a longer period of time after a protracted siege. The im- pressive fort dating to the 14th century above the city of Gyantse is surrounded by a wall and guarded the Southern access to the Tsangpo (gtsang po) valley and the capital Lhasa and therefore is of strategic importance. The significant monastic complex called Pelkhor Choede (dpal ‘khor chos sde) just below the mountain is of great religious and art-historical importance and famous for its multi-storeyed chapel-like stüpa called Kumbum (sku ‘bum), erected between 1414 and 1424 (Tucci after Henss 1981: 156) with surviving life-size sculpture and wall-paintings. With regard to this monastic com- plex we have proof of two attributes taken from idols and one head broken off from objects too large to carry away (Carrington 2003: 99). Tibetan accounts on Gyantse zlaim that Waddell cut off a triptych of the Buddha and the huge ceremonial fhangka (scroll painting). Parts of it turned up in India in the 1950s and it was planned to reas- semble and reconstruct them (Myatt 2012: 68). The author mentions the important art- historical value of Gyantse in order to show that not only were contemporary artefacts of minor value or everyday mass produced items like altar lamps taken, but active cult places of historical value were also damaged. That both high ranking officers and common soldiers wanted to bring back at least a souvenir from the mysterious land of the snows or even build up a larger private collec- tion is documented by several examples. The Chief Staff Officer H. A. Iggulden sold his [69 items to the British Museum in May 1905, the former interpreter O’Connor, 13 in July 1906 and Waddell, 26 items in December 1906 to the same institution. London auction houses made a fortune by selling rare and chosen Tibetan artefacts from the 'nvasion. These lots were in most cases simply identified as “collected during the Youn- ghusband expedition” or “secured from a monastery by an officer in the Younghusband expedition”, but some mention Gyantse and the monastery Pelkhor Choede. Waddell handed over 50 pieces to Sotheby’s in 1920, which were advertised as originating from monasteries from Tibet (Carrington 2003: 109). This obsession with authenticity and 1X 32 Diemberger (2007) has written on this place.

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