In One Ear: Turner in Tibet

  • Laurie Hovell McMillin


So Bogle’s texts are not the place to look for epiphany—at least not in the sense of a single moment of revelation, not in the sense of a “regrasping-of-life scene” in which all becomes clear.i This form of epiphany did not gain prominence as a textual convention in secular texts until the mid-nineteenth century, having first been borrowed and refurbished from religious biographies and autobiographies. It is not until the 1910 account by Francis Younghusband, India and Tibet, that a full-fledged epiphany appears in a travel text on Tibet. Whereas Bogle’s texts refuse resolution-and thus skirt epiphany in the conventional sense-when epiphany appears inYounghusband’s account it serves to resolve things. And while the images of Bogle we have explored do not come together to create a unified being, epiphany as it is later expressed serves to make coherent selves.


Governor General Textual Convention Transcendent Consciousness Wide Open Space Imperial Project 
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  1. 1.
    The phrase is Edward Said’s. See Culture and Imperialism (New York: Knopf, 1993), p. 143.Google Scholar
  2. 2.
    Charles Long, “The Study of Religion: Its Nature and its Discourse,” Significations (Philadephia: Fortress, 1986), p. 25.Google Scholar
  3. 3.
    Marlon B. Ross, “Romantic Quest and Conquest:Troping Masculine Power in the Crisis of Poetic Identity,” Romanticism and Feminism, ed. Anne K. Mellor (Bloomington: Indiana University Press, 1988), pp. 26–7.Google Scholar
  4. 5.
    See Marjorie Nicholson, Mountain Gloom, Mountain Glory (Ithaca: Cornell University Press, 1957).Google Scholar
  5. 6.
    Bogle, Mss. Eur. E226/18, December 1774. See Clements Markham, Narratives of the Mission of George Bogle to Tibet and of the Journey of Thomas Manning to Lhasa (New Delhi: Manjusri, 1971 [18761) p. 98.Google Scholar
  6. 7.
    Charles Long, “Towards a Post-colonial Method in the Study of Religion,” Religious Studies News, “Spotlight on Teaching,” vol. 3., no. 2 (May 1995), p. 5.Google Scholar

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© Laurie Hovell McMillin 2001

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  • Laurie Hovell McMillin

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