«Сказание о Гесере-богдо» в записи от Дорджиева Шарлда Дорджиевича, 1893 г. р.: общая характеристика, текст, комментарий

Introduction. This paper introduces the authentic text of ”Gesr bogdyn tusk tuuji” (The Saga of Geser-bogdo) for the academic community. It was written down in Malye Derbety, Maloderbety raion, Kalmyk ASSR in 1982 by the present author; its performer was Sharlda Dordzhievich Dordzhiev (1893–1984), Baga khurul shabiner, uimguilmyd. The original text is supplemented by Russian translation made by the author of the publication and a short biography of the performer. Also, the article includes a brief description of the sample, focusing on the specifics of recording and of keeping the field notes. The article aims at introducing new material, such as the authentic text ”The Saga of Geser-bogdo”, its Russian translation, and the performer’s biographical data. Data and methods. The research is based on the manuscript from the author’s private archive; the Kalmyk text of eleven pages is written down on paper (A4, yellow paper). There are also additional materials, such as the interviews with Dordzhiev’s relatives and villagers. Results. ”The Saga of Geser-bogdo” is devoted to an interesting story of Geser-bogdo’s mission, i. e. the protagonist’s efforts to free the Earth (Middle World) from cold, as well as demons personified as Andzhlula and his wife. The narrative is based on two microstories: i) an unsuccessful attempt to getrid of cold on the Earth with the help of Khurmusta Tengri and ii) the victory over Andzhlula and his wife with the help of Sandzhi, the protagonist’s brother from heavens. The analysis shows that, in terms of its structure and content, ”The Saga of Geser-bogdo” includes a number of important segments, which are parallel to other Geser’s epic narratives. The manuscript is of relevance for studies of the Kalmyk oral tradition of Geser sagas. Conclusions. ”The Saga of Geser-bogdo”, performed by Dordzhiev in 1982, indicates that oral retellings of Geser sagas were widely circulated in Kalmykia. Also, the data pertaining to the storyteller’s life and art shows the popularity of the epic narratives in the Kalmyk milieu at the time the recording was made (late 20th c.). The epic sample maybe of interest to folklorists and epic scholars for their comparative and textological studies, as well as for the studies of storytelling tradition and of the linguistic aspect of popular oral art.