There is an article
about Rudyard Kipling who wrote of Notovich as “Dirkovich” in his short story
“The Man who was”:
He
“earned his bread by serving the Czar as an officer in a cossack regiment ...
and corresponding for a Russian newspaper with a name that was never twice
alike, he was decorated after the manner of the Russians with little enamelled
crosses and would unburden himself by the hour on the glorious future that
awaited the combined arms of England and Russia when the great mission of
civilizing Asia would begin.”
Noticed
not only by Freemason Rudyard Kipling in India, Donald Mackenzie Wallace, the
Viceroy’s secretary wrote in a dispatch that Notovich upon returning from
Kashmir “proposed a scheme for supplying the India Office with
confidential information from Central Asia and from the Foreign Office in St.
Petersburg.” This would be supplied by Prince Dolgorouki.
Interesting
this was the same Prince Vladimir Dolgorouki who had allowed Duleep Singh
planning a revolt in the Punjab, to enter Russia initially entertained by H.P.
Blavatsky’s publisher. Notovich also visited the tomb of King Ranjit Singh as
stated in an interview for the Akhbar-i-am newspaper.
Next,
as a spy working for some right wing faction among Russian Generals at the
time, Nicholas Notovich also wrote “L’Alliance Franco-Russé”. Written
‘anonymously’ it caused a stir when the rumor spread it was written by the
controversial General Bogdanovich. This was no doubt because
the intentions of the book were clearly related to the intrigues of
General Georges Boulanger in Paris.
Supported
by right wing Generals in Russia like indeed General Bogdanovich
Georges Boulanger’s “League of Patriots” party won a by-election in Paris on 27
January 1889 with the slogan “With the Czar for God and France.”
Notovich
when he was living at 42 avenue d’Antin, Paris, and visited Duleep Singh
after the latter returned from Russia.
Notvich
pretended (?) to have been sent to India in 1887 by General Vannovksi (minister
of war). He said to Duleep Singh that he has notes affecting the situation in
India which he declares were furnished him by a Mr. O’Connor who occupies an
official position at Simla.
Notovich
presented a traveler’s notebook inscribed with the names of the Rajahs whom he
knew in India, and had photographs in most cases, with dedications to him over
their signatures.
He
also claimed to have several voluminous ms. books containing, he said, the
“secret” reports of English officials in India on the railways, the lines of
march to the frontier, the military strength, and enclosed is a memo about
India and the Maharajah written by him.
Notovich
proposed Duleep Singh should be projected as the “chef-mogul of the whole of
India,” under the protection of the White Czar.
But
not only did Notovich’s travel to Ladak/’little’ Tibet paralleled the
Theosophical idea of visiting the ‘Masters,’ just to show how little original
Notovich’s book in fact was, he even directly copied from Blavatsky.
For
example Notovitch’s broken leg story is taken from HPB’s Isis Unveiled. In the
original, the traveler with the broken leg was taken in at Mount Athos in
Greece and found the text of Celsus’ True Doctrine in the monastery library.
The idea that Jesus was in India was also inspired by a statement in Isis
Unveiled that he went to the foothills of the Himalayas.
“In
seeking a model for his system of ethics why should Jesus have gone to the foot
of the Himalayas rather than to the foot of Sinai, but that the doctrines of
Manu and Gautama harmonized exactly with his own philosophy, while those of
Jehovah were to him abhorrent and terrifying?” (Isis 2.164-5)
The
origin of Notovitch’s broken leg story:
Isis
2.52n: “We have the facts from a trustworthy witness, having no interest to
invent such a story. Having injured his leg in a fall from the steamer into the
boat in which he was to land at the Mount, he was taken care of by these monks,
and during his convalescence, through gifts of money and presents, became their
greatest friend, and finally won their entire confidence.
Having
asked for the loan of some books, he was taken by the Superior to a large
cellar in which they keep their sacred vessels and other property. Opening a
great trunk, full of old musty manuscripts and rolls, he was invited by the
Superior to “amuse himself.” The gentleman was a scholar, and well versed in
Greek and Latin text. “I was amazed,” he says, in a private letter, “and had my
breath taken away, on finding among these old parchments, so unceremoniously
treated, some of the most valuable relics of the first centuries, hitherto
believed to have been lost.” Among others he found a half-destroyed manuscript,
which he is perfectly sure must be a copy of the True Doctrine,” the Aogos ale
thes of Celsus, out of which Origen quoted whole pages. The traveller took as
many notes as he could on that day, but when he came to offer to the Superior
to purchase some of these writings he found, to his great surprise, that no
amount of money would tempt the monks. They did not know what the manuscripts
contained, nor “did they care,” they said.
But
the “heap of writing,” they added, was transmitted to them from one generation
to another, and there was a tradition among them that these papers would one
day become the means of crushing the “Great Beast of the Apocalypse,” their
hereditary enemy, the Church of Rome.
They
were constantly quarrelling and fighting with the Catholic monks, and among the
whole “heap” they knew that there was a “holy” relic which protected them. They
did not know which, and so in their doubt abstained. It appears that the
Superior, a shrewd Greek, understood his bevue and repented of his kindness, for
first of all he made the traveller give him his most sacred word of honor,
strengthened by an oath he made him take on the image of the Holy Patroness of
the Island, never to betray their secret, and never mention, at least, the name
of their convent. And finally, when the anxious student who had passed a
fortnight in reading all sorts of antiquated trash before he happened to
stumble over some precious manuscript, expressed the desire to have the key, to
“amuse himself” with the writings once more, he was very naively informed that
the “key had been lost,” and that they did not know where to look for it. And
thus he was left to the few notes he had taken.”
At
one point in Paris Notovich, writing under a pseudonym for a French newspaper
in Paris and only cited as “a Russian Agent” claimed in an article that “Four
Japanese torpedo boots under British leadership, would have shot at the Russian
fleet. And the Russian fleet thereupon sank two of the torpedo boots. And this
information would stem straight
from the Japanese and Russian
Governements.”
Unfavorable
for England Charles Hardinge (1845-1944) British Consul in Leningrad was the
one to reveal the name of the ‘Russian Agent’ as “a story originated by the
notorious Notowitch.” And the British King Edward responded: “This is most
disgraceful.” And the German Kaiser Wilhelm II wrote: “Also gelogen auf
unsere Kosten.” (‘So he ‘N.’ lied
on our cost’)
But
in 1903/1904 after having completed a book titled ‘L’Europe et L’Egypte’ N.
moved to London, indicating things weren’t going that well for him in Paris
after all.
His
next book published in 1906 then suddenly had the title “La Russe et L’alliance
angalaise,” in contrast to his former book now promoting an alliance between
Russia and England instead .
Readers
of the April 2004 issue of Fortean Times might not know that when Notovich’s
‘La Vie inconnu de Jesus-Christ’ (the Jesus in Tibet story claimed by FT to be
factual) first came out, it was generally recognized as a fraud.
A
famous example is the paper by J. Archibald Douglas written in Himis/Ladakh,
June 1895 and published in a British Academic publication that time stated
clearly:
“I
have visited Himis, and are endeavoured by patient and impartial inquiry to
find out the tenth respecting M. Notovitch’s
remarkable story, with the result
that, while I have not found one single fact to support his statements, ail the
weight of evidence goes to disprove them beyond all shadow of doubt. It is
certain that no such passages as M. Notovitch pretends to have translated exist
in the monastery of Himis, and therefore it is impossible that he could have
‘faithfully reproduced’ the same.
The
general accuracy of my statements respecting my interviews with the Lama of
Himis can further be borne out by reference to captain Chevenix French, British
Commissioner of Ladakh, who is due to visit ) limis about the end of the
present month, and who has expressed to me his intention of discussing the
subject with the Chief Lama.
Before
concluding, I desire to acknowledge my sense of obligation to the chief Lama
and monks of Himis monastery, to my excellent interpreter, and to other kind
friends in Ladakh, not only for the able assistance which they afforded to me
‘n my investigations, but also for the unfailing courtesy and kind hospitality
which rendered so enjoyable my visit to Ladakh.”
2)
(John:) I would not reproduce the above statement of Mr. Douglas in spite of
his impeccable reputation if it hadn’t followed the rules as if it were a court
of law and included a list of impeccable the witness testimonies, one of them a
well known specialist in related subjects employed as Professor at a leading
University England that time. Hence a statement by Professor Max Mueller in
London is attached that reads:
“Although
I was convinced that the story told by M. Notovich in his “Vie inconnue de
Jezus-Christ” was pure fiction, Mr. Douglas has sent me the original papers,
containing the depositions of the Chief Priest of the Monastery of Himis and of
his interpreter, and I testify they entirely agree with the extract., given in
the- article; ‘signed and sealed by the Chief Lama and by Mr. Jordan T&Mm
1,’ Postmaster of Ladakh, who acted as interpreter between the Priest and
Professor A. Douglas. The
papers are dated Himis Monastery
Little Tibet, June 3, 1894, proving the Vie inconnue de Jezus-Christ is indeed
fiction.
I
doubt whether any Sanskrit or Pali scholar, or in fact any serious student of
Buddhism, was taken in by M. Notovich, who might as well look four the waters
of Jordan in the Brahmaputra..”
3)
(John) I am not about to copy the whole long, paper that one by one scans
through the book of Notovich and refutes it point by point.
However
to just show how careful J. Archibald Douglas was in his questioning the Lama I
copy here the first paragraphs of what goes on for several more A 4 book pages:
“My
interpreter. Mr. Jordan, tells us that he was most careful to translate the
Lama’s answers verbally and literally, to avoid all possible misapprehension.
The statements are as follows:
Question
1. You are the Chief Lama (or Abbot) of Himis Monastery?
Answer
: Yes.
Question
2. For how long have you acted continuously in that capacity?
Answer
2. For fifteen years.
Question
3. Have you or any of the Buddhist monks in this monastery ever seen here a
European with an injured leg?
Answer
3. No, not during the last fifteen years. If any sahib had stayed in this
monastery it would have been my duty to report the matter to the Wazir of Leh.
I haven’t had occasion to do so.
Question
4. have you or any of your monks ever shown any Life of lssa to any sahib, and
allowed him to copy and translate the same?
Answer
4. There is no such hook in the monastery, and during my term of office no
sahib has been allowed to copy or translate any of the manuscripts in the
monastery.
Question
5. Are you aware of the existence of any book in any of the Buddhist
monasteries of Tibet bearing on the life of Issa?
Answer
5. I have been for forty-two years a Lama, and am well acquainted with all the
well-known Buddhist books and manuscripts, and I have never heard of one which
mentions the name of Issa, and it is my firm and honest belief that none such
exists. I have inquired with our Principal Lamas in other monasteries of Tibet,
and they are not acquainted with any books or manuscript which mention ay such
Issa.
Question
6. M. Notovich, a Russian gentleman who visited your monastery states that you
discussed. with him the religions of the ancient Egyptians, Assyrians, and the
people of Israel.
Answer
6. I know nothing whatever about the Egyptians, Assyrians, and the people of
Israel, and do not know anything of their, religions whatsoever. I have never
mentioned these peoples to any sahib. (I was reading from M. Notovitch’s book
to the Lama at the time, and, he burst out with, ‘Sun, sun, sun, manna mi
dug!’)
Question
7. Do you know of any Buddhist writings in the Pali language?
Answer
7. I know of no Buddhist writings in the Pali language all the writings here,
that I know of, have been translated from Sanskrit and Hindi into the Tibetan
language.
Question
8. Do you speak Urdu or English?
Answer
8. I d o not know either Urdu or English. (End quote)
At
the end of the Q/A document with the chief Lama, it states:
“Signed
in the Tibetan language by the Chief Lama of Himis, and sealed with his
official seal.”
And
to this are added the signatures of the other two people present during the
interviews: J. Archibald Douglas, Professor, Governement College, Agra, N.-W.P.
Shahmwell
Joldan, Postmaster of Ladakh, Himis Monastery, Little Tibet : June 3, 1895.
The
article by J. Archibald Douglas also states:
“In
my last conversation with the Lama we talked of the story of the broken leg. He
assured me that no European gentleman ever been nursed in the monastery while
suffering from a trot x’ limb, and then went on to say that no European
traveller bade’ during his term of office remained at Himis for more than three
days.
The
Abbot called in several old monks to confirm this statement, and mentioned that
the hospitality offered by the monastery to stay is for one night, and is only extended
for special reasons by his personal invitation, and that he and his monks would
not have forgotten such unusual a circumstance.
The
Lamaistes of Ladakh are divided into two great parties: the red monks, or
orthodox conservative body; and the yellow monks, a reforming nonconformist
sect.
On p.
119 of the Unknown Life of Christ, the Lama of Himis, the Chief Superior
under the Dalai Lama of the red or orthodox monks of Ladakh, describes himself
and his fellow-monks as ‘we yellow monks.’ in one of those wonderful
conversations before alluded to. It would be just as natural for his Grace the
Archbishop of Canter bury, discussing the state of the English Church with an
unsophisticated foreigner, to describe himself and the whole bench of bishops
as ‘we ministers of the Wesleyan Methodist body.’
The
Russian traveler might have remembered the dark-red robes and the red wallets
of the monks who fill the monastery of Himis, unless it be that the Russian
author is colour-blind, as well as blind to a sense of truth.
The
religious differences of these two religious bodies are described with an
inaccuracy so marvellous that it might almost seem to he intentional.
Regarded,
then, in the light of a work of the imagination, M. Notovitch’s book fails to
please, because it does not present that most fascinating feature of fiction, a
close semblance of probability.”
The
composite mega myth of a Jesus-in-the-East was cobbled-together from a
variety of sources over a period of time. Obviously local Muslim legends about
Jesus, Mary and Moses were just one part of the regional mythic composition of Jesus
in the East as a transformation of the Yuz Asaf legend, which clearly was
not originally about Jesus Christ.
Muslim
legends and Muslim-related ‘biblical’ names in the region does not constitute
any evidence that the biblical Jesus Christ was ever there. All it proves is
that some Muslims, who were all late comers to the region, were there and
believed that their Muslim prophet Jesus was there.
So
had the Gnostics their Jesuses, the apostolic (catholic) lineages or rites had
their Jesus, the Muslims and followers of Mani had their Jesus, countless
groups have had their unique Jesus/Iasas messiahs. Some traditions however
cannot be taken as evidence.
It is
also interesting that a personal physician of the Kashmiri Singh royalty ended
up as the head of the Ahmadiyya sect. And I already pointed out in a previous
mail that at the Central Library in Leningrad there are some newspaper articles
that Notovich in 1889 wrote for the Russian newspaper Graschdanin titled
“Political Secret Societies in the Punjab” and “The Punjab and its Rulers.” So
this might indicate a confluence of historical forces and ideas in Kashmir in
the mid and later 1800s.
However
giving some further reductionism ‘opinions’ to the above will not get us much
further unless some people ad new original documents into the debate stemming
from 19th century Kashmir, the document section of the Indian Office at the
British Museum Library in London, or/and the Leningrad Library.
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