M. Petrova
St.Petersburg State University

POET ABOUT POET: G.MEND-OOYO’S NOVEL ABOUT D.RAVJAA

Historical novelis atraditionalgenre in Mongolian literature.Itgoes back tofolklore traditions, annalsandchronicles."Historical fiction of the Mongolsis extensive.It includesessays inMongolian and Tibetan.Besides that, itincludeshistory of Buddhismspreading in Mongolia, biographies of religious figures, history ofmonasteries,aimagsandkhoshuns, chronological tables, genealogical lists ofthe princesof varioussorts,extracts fromChinese andManchuhistorical writings, political and religious leaderscorrespondence, administrative and legaldocuments, andso on,"- mentioned professorA.Tsendina[1].
The firstextantliterary-historicalmonument is the"Secret History of the Mongols", dating back to 1240.AcademicianB.Vladimirtsovgave the mostaccurate description ofthis workasa chainof epic stories, processed on a mission-to make a cherishedtradition ofthe houseof GenghisKhan, his history.This is the story- chroniclereproduced inepicstyle andsaturated with the aroma of steppe[2].Mongolianmedievalchroniclesfor the most partare thedynasticchroniclesof the goldenBorzhiginkin andrely on the"Secret History of the Mongols", which, according to modern scholars, was neither the first northe only one inthis genre.
Since the second halfof the 16 centuryhistoriographicalactivitiesof the Mongols activated.This isprimarilydue to the penetration of Buddhism in itsTibetan form into theMongolian steppes, which is certainlyreflected inall spheresof social and culturallifeof the Mongols, including theirwritten tradition. Inthe 17 – 18 centuries translational work is very active in Mongolia. ReligiousBuddhist literaturebecomes widespread. Besidesthe Mongolian translationof Buddhist canonvaults-GanjurandDanjur, Buddhistsermon-surgals, "sudar shastras", samples of Buddhistpoetryandnamtars-biographies of famousreligious figures become known to the nomads. "Religious leaders of Indiaand Tibetwrotebiographiesof famousadherentsof Buddhism in the form of a scientifictreatise as well asin the genreof legends. The firstones were calledtsadigorzheyravthe second- namtarsorvimogsha. Buddhistsaintsbiographies are widespreadin the medievalMongolian literatureandhave an independentcultural value, "-writes professorL.Gerasimovich[3].
Asan examplеwe can mention the biography ofBuddhaSakyamuni "Arvan hoyerzohiongүy" ("Buddha”s Twelve Deeds"), written in Tibetanby a great Mongolianscholarand poetChoyzhi-Odserin the 14 century andtranslatedinto Mongolianby a famoustranslatorSharavsenge[4]. Also"NeyzhToyin Namtar" ("NeyzhToyin’s Biography "), written in 1739 by PrajnaSagar, The Third ZhanzhaHutugtyIshdanbizhaltsan’s Biography"Chandmaniyn Erihe" ("Precious Beads"), written in 1850 and the Tibetanreligious leaderMilarayba and his discipleGampopa’s Namtar.

Namtarsdidn’t  belong neither tothe canonical, nor to the church-service literature.Theywere works ofthe so-calledpopularBuddhism andwere intendedto be redbe the common people, which determinedthe specificity ofsuch biographical literaturetypeas Namtar[5].
Mongolian literatureof the 20 - 21centuriesalso containsbiographies of famoushistorical figures, writers, poets and artists. SoS.Lochin(born in1939) publishedin 1985his novel "Moonlight" ("Sarna Gerel"[6]) about the founder ofmodern Mongolian literatureD.Natsagdorg(1906-1937). "S.Lochin in his novel" Moonlight "introducedpersonal life,history of certainworks origins, politicaland social activities, as well as thefeaturesof the greatwriter," - saysprofessorD.Galbatar[7].
In 1989, novelby S.Erdene(1929-2000) "Zanabazar"[8] was published. Itsmain character is ahigh spiritualpersonof Halha -Dzhebdzundamba-HutugtyOndorGegenZanabazar(1635 - 1723). Thereare Namtars of OndorGegenZanabazarin MongolianandTibetan.Besidesthat his personalityhas acquired many legends. Allthese formed the basisof the psychological novel, Zanabazar’s biography,writtenby S.Erdene. Associate professorR.Ivlevanotes thatS.Erdenewas able to showa deep innerworld of hishero, whoconstantlyreflects ongood and evil andfrailty of humanexistence.NativeHalhaand its people destinyis the subject ofconstant concernof OndorGegen. Evenin hisdying hourin BeijingZanabazarthinks ofhis native land, and hopes that in futurerebirthshe will comeback[9].
Personality ofanotherLamaistSt.Danzanravja(1803-1856)has attractedattentionofMongolian literatureresearchersandwritersas well. Beingraised to the rankof a VHubilgan(reincarnation) NojonHutuhtaRavjaleft a richliterary heritage. ProfessorD.Yondonnotes the following:"Dandzin Ravjawas writing in two languages​​-Mongolian and Tibetan at the same time, we know170of his worksin Mongolianandmore than 180-in Tibetan.Theirseparate listsand collectionscirculatedwidely in Mongolia andare found everywhere.While studyingDandzinRavja’s literary heritagewe get the idea, thatthe secular workshe wrotemainlyin Mongolian, and religious-in Tibetan."[10]
D.Ravja’s life and workisthe subject of manyscientific articles,chapters inbooks onthe history ofMongolian literatureand textbooks, as well as monographs.AcademicianTs.Damdinsurenfirst raisedthe question of studyingD.Ravja’s creative works on the First International Conferenceof the Mongolists in Ulan-Batorin 1959. D.Tsagaanin 1965presented her thesison the works ofthe famousGobipoet andpublished several articles. Attention toD.Ravja’s poetry and dramapaidD.Tserensodnom, L.Hurelbatar, L.Huvsgul, L.Odonchimed, G.Tsedevdorg, V.Haysig, G.Mihaylov, K.Yatskovskaya, L.Gerasimovich,D.Dashibalova, N.Berke, S.VikhamSmith,MichaelKoch.
In modernMongolian fictionD.Ravja’s imagefirstappears in poetry.In 1970 R.Choynomwrotehis famousdedication"ToD.Ravja’s bright memory " («Д.Равжаагуайнгэгээндурсгалд»[11]), which is in the formof magtal -praise. Choynomemphasizes the importance ofD.Ravja’s creativeand educational activitiesfor future generations.

Арван ес дэх зууны феодалын балар үеэс
Алт торгонд хучаастай ноён хутагтын суудлаас
Атомын энэ зууны эрдэмт хүмүүсийг бишрүүлэх
Агуу үнэнийг айлдсануу жимбуурал өвөөмину.[12]

In the nineteenth century, in thedarkfeudal times,
Fromthe Noyon Hutuhta’s thronecoatedwith gold andsilk,
Attached to thefaithpeopleof our atomic age,
My gray-hairedancestor, whouttereda greattruth.

VGobiNoyon Hutuhta’s person contradiction was reflectedin
the poem "Danzanravja" by N.Nyamdorg (1982).

Сахил санваартны дунд
Санаан зоргоор болчихгүй
Шашны чанга горим
Шаналт гаатайнь басаргагүй
Сэтгэл бурхан хоёрынхоо
Сэмхэн харших галд
Найрагч хувилгаан хоёрын
Насны хямрал байждээ.[13]

Religiousdogma
Agonizingimmutable.
You can notacton your own, while beguarded,
In thesmolderingfire ofcontroversy
Between thesoul and God,
There isan eternalconflict
Between the poet andHutuhta.

Lyrical heroof the poem "In Noyon Hutuhta’s Cave" («Ноёнхутагтынагуйд»[14], 2006) by G.Ayuurzanis meditatingin oneof thecavesin Gobi, whereD.Ravja himselfhas meditated.

Хутагтын агуйд
Чимээ бүхэн чимээ биш,
Бодол бүхэн бодол биш.
Тɵɵрɵг заяа үүрдийнх биш,
Тɵрɵх хүслүүд ч хоосон.
Сэрэхүйеэ, нам гүм агуйд
Сэтгэл ɵɵрийнх биш,
Yүдээр гүйх золбин жингэрийнх.[15]

In Hutuhta’s cave

All sounds–are notsounds
Any thoughts-not the thoughts.
Fate–is not eternal,
And evenwishes–are empty.
I want towake up, butin the silentcave
Soul–is notmy own,
Butof a running bywildwolf.
G.Mend-Ooyo’s novel"Gegeenten"[16]can be called thefirst prose work, where theimage of the greatGobiNoyonHutuhtaand poetD.Ravjafoundan artistic expression.
GombozhavynMend-Ooyo was born in 1952inOngon somonSukhbaataraimagin easternMongolia.In 1978 G.Mend-Ooyo graduated fromthe Pedagogical Institutein Ulaanbaatar. Engaged in teaching, publishing,he worked inthe MPR Ministry of Culture.TodayG.Mend-Ooyo is an author of more thanthirtybooks of poetryand prose, the winnerof variousMongolianand internationalliterary awards.His books andsomeworks have been translatedinto many languages​​. Honored Worker ofCulture of Mongolia.
Asmany works ofMongolian literature medieval type, writtenin the genreof namtar(eg."NeyzhToyin’s Biography ") novel "Gegeenten"consists of five chapters. Each chapteris preceded byan epigraphin the form ofquotations from D.Ravja’s orother religious figuresworks.
Characteristic feature ofthe novelis the factthat its compositionincludes twonarrativeplans.In addition toVGobiNoyonHutuhtaDanzanravja’s biographyG.Mend-Ooyo refers toevents that occurredin the 20 century. Herethe main characteris aguardianof the cult ofthe great educatorhereditarytahilchiO.Tudev- alsoa real historical person. The narrativein thispart of the novelis carried outin the first person. Each of thefive chapterspresentsTudev’sstoryabout the vicissitudes ofhis life,completelydedicated tothe preservation of D.Ravja’s culturalandliterary heritage.Text of theseparts of the novelis typedin a smaller font. The plot developslinearly, in chronological order andcovers approximately60 yearsfrom the 30thto90th of the 20 century. At the beginning ofthe last century,Mongolia hadmore than 700activeBuddhist monasteries. In 30th almostall of themwere ruinedanddestroyed.This tragicfateoccurred to the monasteryHamarynKhiidmonastery founded by the VGobiNoyonHutuhtaDanzanravja. It was onlythanks to O.Tudev’s tirelessdedicationactivities.Tahilchimanaged to retainsomethingofthe monasticattireand personal belongings ofthe great educatorand poet. Theywere stackedinseveral chests-avdarsandburied under the groundin remote placesorhidden in thecavesin Gobi Desert.
"All the time I kept watchingthesechests.If a mangrazescattle, then I had a job-"to graze" thingsburiedunder the ground.Intotal, Imanaged to make64the chests and hide them.Idivided themand hidin 17different places:cavesand narrowravines, dryriver bedsandclay.Yes,the workwas full -tightlynail downtheseavdars, closetowater and moisture, ventilatethingsfrom time to time. Someof them I had to digat night, lay outthingsin someemptybarn, shake them up. During the day, it happened, I didn’t protrudeout of the barn, and at night I beganto disassembleand refold the things. Then again I was to bury them. In this way Ispentmy days and nights"- rememberedTudev-guay. [17]
Dramatic episodein the life ofthe main characterof this part ofthe story - burning ofVGobiNoyonHutuhtaDanzanravja’sembalmedbody on HuslinUulMount is presented by the novel’s authoracutepsychologically.Fortahilchiit isdeeply personaltragic experience. However, this situationdoes not leavehim a choice- already covered byblack smokefireHamarynKhiidMonasteryisset on fire bythe MongolianPeople's Armysoldiersand theRussianRed Army. Tudev considersit his duty tosavethis way the Hutukhta’sbodyfrom desecration. The vesselwith the asheshe alsohidesin a safe place.
In spite of anytimes tahilchikin should be continued.And the old manTudevtakeshis eldestgrandsonAltangerelon education, making hima Danzanravja’sfollower. Altangerelalsois a real person- the currentdirector of D.Ravja’s museumin Dorngobi aimag capitol town Sainshand.
ThusG.Mend-Ooyo mentionsnot onlyto tellabout the future ofD.Ravja’sheritage, butto convey the 20 century tragic  and dramatic spirit.

The mainnarrativeof the novel"Gegeenten"covers thetime periodfrom 1803to 1856.The plot alsounfoldslinearly, as required by thelaws of the namtar genre. VGobiNoyonHutuhta’s biography is well studiedandknown.However,in the artisticembodimenthis imageacquires volumeand reliability.
Namtar literary canondemandeda certain type ofnarrative organization. The protagonistis entitled to allBuddhistvirtues andin the childhoodexerciseshis inherentfrom birthunusual properties. G.Mend-Ooyo writes thatsmallRavjabeing almost five yearsoldwrote poems. Hewas unusuallysharpandquick-witted. His motherdiedshortly afterhis birthand the boyand his fatherwere forcedto wander thesteppesin search ofalms. Fatheralways carried aratchet-dulduy, for which he earned the nicknameDulduyt. Storylineson - father is of great importancein the novel.Fatherfirstclueabout the specialmissionof his son.Sonisgratefulto his fatherforthe sincerecare of himself.
OnceDulduytleft his sonalone inthe desert, and wentbegging. When he returned,he noticed thatin the skyjust over his son a rainbow appeared. Fatherrealized ita good sign. At the age ofeight his son was recognized asa reincarnationof the IVGobiNoyonHutuhtaZhamyan-Oydovzhamts (1765-1799), whodied4 years beforeD.Ravja’s birth.Soon, D.Ravjawas elevatedto the rank ofVHubilganGobiNoyonHutuhta.
In one  interview with"ϴнɵɵдɵр"newspaper G.Mend-Ooyosaid: "There is a biography of Danzanravja written by himself.I have notstrayedeven an inch from it. "[18]And yetthe readerdoes not seethe Buddhisthubilgan’sstaticimage, but a living personwith his deepinner world, feelings and emotions.For example, talking about littlenine-yearold boy drivento Urgatothe presentation ceremonyledby the Head of Mongolian BuddhistsBogdZhavzundambaHutuhta, G.Mend-Ooёo introducessuchartistic detailasscorpions,thatboy is playingduringa long tiringjourney."Scorpions aliving beingswith whichthe little boyalways played. Once,when he was fouryears old,he andhis fatherwere gathering argalandfrom the hemofwherethe boyfoldedargalscorpioncrawled outand thenbit himin the arm.Fatheralarmed, shouted, but immediatelybandagedhand of his sonabove the bitewith red threadand filledwith tarag. Sondid not even knowwhatthe fatherwas so frightened. Sincethen, the boywas playingwith scorpionsevery day. "[19]Andthusit becomes clear whyDanzanravjachosea scorpionas a symbol ofhis secretmantras. Then he earned the nickname "Gobi scorpion" and a scorpionas an attribute ofalmostall Hutuhta’s images. Asan example,a monumentto D.RavjainSainshandis decorated with a figure of a scorpion.

After studying at themonasteryof Badgarin the area of Dolonnorin Inner Mongoliaand monastic vowsappropriation Danzanravjareturnedhome.The heroof the novelas well as itshistorical prototypemakes a lot offavors. In the easternGobihe buildsHamarynKhiidmonastery, organizes a school for children, regardless of their origin and gender, founds the first Mongoliantheaterfor whichhewritesa play"The Life ofthe MoonCuckoo". In his numerousmonasteriesthere arelibraries forsacred booksanddepartmentsfor women,where they comefor specialservices.
Text of the novelis filled withpoeticfragmentsfromD.Ravja’s works.  G.Mend-Ooyo in mostlygives a descriptionof this or that situationinwhich the poet has createdthis veryverse. It is known thatD.Ravjawas the founder oflove poetry genrein Mongolian literature. Much has been writtenabout thisby poetryresearchers such as D.Tsagaan, L.Gerasimovich, N.Berke. The novel"Gegeenten"clearlypresentsa vivid imageof thebeloved,which D.Ravjareferredtoinhis intimatelyricalpoems.This is hiscompanionDadishura. G.Mend-Ooёo emphasizeshersinceredevotionto Danzanravjafrom theirfirst meetingto the end Hutuhta’s life. DadishurawasD.Ravja’s associatein all his deeds- fromsupportinnumerous tripsto thestageprops manufacturingandsewingtheatrical costumes.
Danzanravjain the novelas in lifewas a trueteacher forcommon nomads. Manifestingmiracles suchas turningvodka to water or healing the sick, hecreateshis famousdidacticwritings-surgals, such as "Shame"  («Ичиг, ичиг»[20]). All worksby D.Ravjawere already widely known inthe 19 centurybecausethey were immediatelyrecorded, copied anddistributedby his disciplesamong the literatepopulation.He, who couldn’t read and writelearned themby heart.This was of greatvalueinincluding thespread of Buddhismamong the nomads.

Dialoguesare of great semantic importancein "Gegeenten".They allowthe author to escapefrom a straightnarrative andgiveauthenticityto hischaracters.Also a major roleis played by landscape sketches, unfortunately, nowadays rarelyfoundin the works ofcontemporary authors.Hereit is worth rememberingthatD.Ravjais considered the founder ofthepastoral poetry genrein Mongolian literature. "Sneak into hisuniversewas not easy. Danzanravja’smental worldis allin complex andto grasp itis not an easy taskfor theeveryday consciousness.Butthere is no doubtthatthe unique natureof the Gobi,which surrounded himcreatedDanzanravja himself, "- said the authorof the novelin his interview with"ϴнɵɵдɵр"newspaper. [21]

In the novel"Gegeenten"a great placeis devoted to the descriptionof Danzanravja’smeditative practices. The concept of "meditation" is now oftenleveled, its deepest meaningis distortedorinterpretedtoo freely. G.Mend-Ooyo in an art formshowsthe process of meditation, explains the basicprinciples of variousmeditation practices.
In general,the novel"Gegeenten"by G.Mend-Ooyo, in our opinion, is abiography(namtar) of oneof the most prominentreligious leaders, educators, writers of the 19 century- MongolianGobiVNoyonHutuhtaDanzanravjapresented in theform of artusing a variety ofliterarymeansandreceptions.