Manas: The Kyrgyz Epic

by Iraj Bashiri

copyright 1999

   

        Around the year one thousand of the common era, two different processes of epic formation, belonging to the Iranian and Turkic peoples of the growing Islamic world, are in progress. The Iranians, who have completed their nomadic wanderings, are settled in the towns and oases of Iran and Central Asia, enjoying the fruits of a culture that had been enriched by the dominant Arab world and by the Silk Road. Their epic, rooted deeply in their oral tradition and written history, is compiled by Abu al-Qasim Firdowsi and reduced into writing. The result is the Shahname of Firdowsi, the first truly Iranian document to emerge after the Arab takeover of the Iranian domains.

The process of the integration of the Turks into the Islamic Kulturbund varies according to the proximity of those tribes to the so-called dar al-Islam. Some Turkish tribal chiefs, who triumph over the indigenous populations of Central Asia at this time, choose to promote the artistic endeavors of their settled subjects, often at the expense of either educating their own tribal constituents or of documenting their own heritage. Sultan Mahmud of Ghazna, who partially supports the redaction of the Shahname into verse, is a case in point.

Some Turkish tribes that are both geographically and ideologically distant from the Muslims, safeguard their heritage through oral transmission. The most cherished heritage of the Kyrgyz, for instance, is a collection of songs that glorifies their emergence from Uighur and Chinese bondage. Singing these songs, the Kyrgyz walk down a road that leads to an unprecedented national unity under the banner of a brave and triumphant native son.

The Kyrgyz epic, Manas, is born out of the heroic efforts of Kyrgyz tribal lords who, in AD 840, successfully fight the Uigurs and destroy their capital of Bei-tin. Praises of this victory, according to Mukhtar Auezov, and other Manas experts, form the core songs out of which the monumental epic finally emerges. At this time, the Kyrgyz occupy the Yenisei river valleys quite distant from the region that they occupy today. What the actual form of the epic is at that time remains a mystery as, traditionally, the akins reshape the epic to the needs of the time. There is no question, however, that a large amount of the present-day Manas continues to reflect the life that existed at that time. The retention of archaic words, unknown names, and exact details of rituals attest to the veracity of this statement. Similarly, the sense of national unity and pride that fills the reader, especially of the first part of the trilogy, bespeaks the sentiments of the Kyrgyz who, after centuries of oppression, finally rally around a truly brave and triumphant hero of their own.

According to Mukhtar Auezov, Kyrgyz national identity owes a great deal to the Kyrgyz hero who, after defeating the Uighurs, united the forty disparate Kyrgyz tribes and led them to the Altai and, eventually to the Alai regions. In fact, Mukhtar Auezov, a Kazakh, is a major contributor to the establishment of Manas as a mainstay of Turkic cultures in general. It is due to his untiring efforts and those of Chingiz Aitmatov that Manas continues to remain a part of Kyrgyz culture. During the Soviet era, Aitmatov contributes to the revival of the epic by outlining the reasons for revisiting this icon while Auezov provides the scholarship on which the arguments regarding the distance of Manas from religion and nationalism are established. Otherwise, like other epic traditions, Manas, too, would have been condemned and destroyed

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in a frenzy of anti-nationalist sentiments. Auezov argues that Manas belongs to all the Turkic peoples irrespective of their socio-economic, political, or geographic affiliations. And, to a great extent, Auezov is right. As an epic, Manas does not recognize any temporal or spatial boundaries. It is a poetic and artistic expression that has passed from generation to generation and continues to contribute to the vibrancy of the culture of the Kyrgyz. Etymologically, however, the epic goes back to the tenth century. As such, thanks to the selfless contributions of countless manaschis who have retained the archaic forms, today Manas serves as the cornerstone for the reconstruction of the nomadic life and culture of the Kyrgyz. The efforts of Auezov and Aitmatov are supported by a host of other authors including S. Musaev, K. Rakhmatullin, A. Bernshtam, and others.1

The Altai Kyrgyz are forced to migrate still one more time. This time they move to the Alai mountains and the Ferghana valley. In order to coexist with the inhabitants of Andijan, 2 Samarqand, and Bukhara, the Kyrgyz marry into the noble families of the region, creating lasting bonds that sustain them against a new enemy, the infidel Kalmyks who try to destroy the growing power of the Kyrgyz.

Although the first recorded mention of the epic Manas belongs to the fifteenth and sixteenth centuries, the epic is not reduced to writing until 1885 when V. V. Radlov, the well-known Russian Turkologist, publishes his Russian translation of Manas in Saint Petersburg. Radlov's version consists of the main stories in the epic, especially those dealing with the birth of the hero, his marriage to Kanikei, the funeral repast for Koketei Khan, and the death of the hero.3

The Manaschi and his Audience

Kyrgyz written culture does not have a long history. Kyrgyz oral tradition, however, is both profound and informative. It includes the conceptual frame of Kyrgyz thought which encompasses Kyrgyz social mores, struggle for independence, and national consciousness. Among the songs and stories that establish Kyrgyz oral heritage first place is usually awarded to Manas, a poetic account of the literature, culture, and art of the Kyrgyz people. The genesis of the epic is usually attributed to one of Manas's forty warriors who has been blessed with poetic capabilities. After him, his fellow manaschis continue the tradition and refine the practice. Whether AD 840 should be recognized as the beginning date for this epical performance remains to be seen.

Manas is a trilogy consisting of "Manas," which deals with the life and heroic deeds of the founder of Kyrgyz national identity; "Semetei," the story of Manas's son and successor who continues Manas's efforts for gaining the Kyrgyz their independence; and "Seitek," the story of Semetei's son, who brings the efforts of his father and grandfather into fruition. Although all three parts are fully developed, reference to Manas is usually reference to the first part of the trilogy.

The story line of Manas is quite simple. At the age of fifteen, when nomad boys normally choose a profession such as shepherding the khan's cattle, Manas forms a band of warriors and teaches its members the ways of war. To keep his supporters united and happy, he prepares feasts and organizes games for their entertainment. The lambs that he kills to provide food for these feasts belong to Oshpur, a shepherd who is requested by Manas's father to educate Manas.

After many bloody encounters with the Kalmyks in which Manas shows his mettle, the young warrior is elected the leader of his tribe. As such, with the help of his father and his own forty companions-at-arms, he organizes the movement of the Kyrgyz from the shores of the Yenisei to the Altai mountains and, subsequently, from there to the Alai region. During this same process, he marries Kanikei, the daughter of the ruler of Bukhara. The marriage proves fruitful for both Manas and the people at large. It is fruitful for Manas because Kanikei actively participates in her husband's struggle for independence. It is fruitful for the people because it puts an end to the feuds brewing among the settled and nomadic inhabitants of the Ferghana valley and the Altai highlands.

Births, circumcisions, weddings, and funeral feasts constitute a major building block in both family formation and personal recognition among the nomadic peoples of Central Asia. The feast held on any of these occasions is scrutinized by the community; merit is awarded only if the efforts of the host surpass the expectation of the participants. The popularity of an individual among his tribal peers, thus, depends on the number of people who participate in a funeral feast he holds for a dear departed. Still more important is the distance various chiefs are willing to move their subjects to participate in the funeral feast. Other indicators of importance are the type of games included in the plan, the value of the prizes awarded, and the number of horses, camels, and sheep slaughtered for the occasion.

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For three years after Koketei Khan's death, Koketei Khan's son, Bokmurun, and Manas work on the logistics of the repast to be held in his honor. Kyrgyz tribes from all over the region are commanded to participate in the feast. Manas personally makes sure that everyone contributes generously to the success of the feast and that tribal squabbles, a main disruptive feature in such gatherings, are kept at a minimum.

After the Kyrgyz are assembled, Manas not only organizes them, but empowers them to triumph over the Chinese and the Kalmyks--their enemies. At the end, the Kyrgyz drive all the cattle belonging to the Chinese and the Kalmyks to their own yurtas; the animals are won either as trophies captured in battle or as prizes

awarded to victorious contestants. Like the funeral repast that is held in honor of Koketei Khan, the rich resistance culture that emerges from the repast, especially the unity that leads to an overall victory over the Kalmyks and the Chinese, is unprecedented in Central Asian annals.

Before Manas is committed to writing, there are as many versions of it as there are narrators or manaschis. Each manaschi, interacting with his audience, creates his own version of the epic. Although these versions carry all the facts of the epic, they do not shy away from incorporating new ideas and events. For instance, it is not unusual to encounter episodes in which Manas carries a gun or is involved in the politics of Imperial Russia. Among the many versions of the epic, two stand out: the version by Sagymbai Orozbakov (1867-1930) and that by Sayakbai Karalaev (1894-1971). Of the two, Orozbakov's narration is deemed to be superior, especially with respect to the first part of the trilogy.

Reciting Manas needs special talents. More than that it requires personal inspiration rooted in either the nomadic tradition itself or in Islam. Without one of these well-springs, the manaschi cannot motivate himself to invest the energy required for the recreation of the repetitive, albeit necessary, verses outlining the deeds, wealth, character, and motivation of the many colorful individuals who populate the epic.

Sagymbai Orozbakov's career as a manaschi begins with a prophetic dream when he is fifteen years of age. In this dream, Semetei, Manas's son, inspires the akin to become a narrator. For the next forty years Orozbakov perfects his mastery of the songs that constitute the epic under the tutelage of teachers such as Chonbash and his own brother, Alisher. Then, before his health begins to interfere with his ability to perform, he allows his version to be recorded. The recording is carried out first by K. Miftakov (1922) and later by I. Abdyrakhmanov (1926). This version consists of only the first part of the trilogy even though Orozbakov's mastery for the narration of Semetei is unquestionable.

       

The most complete version of the epic trilogy, however, is created by Sayakbai Karalaev. It consists of some 500,000 verses for which Karalaev draws on all his own resources, including what he learns from his grandmother, his first teacher of Manas, and from his teacher of many years, Choyuke Omurov. To these, of course, we must add the prompting of his audiences between 1935 and 1947, the time during which this version is being put together.

Finally, it is imperative that we understand the role of the audience in the performance of the Kyrgyz epic; an understanding that is not essential, for example, in dealing with the Shahname of Firdowsi. The audience for the Shahname, whether it is the court, the Iranian nobility, or the people of towns and villages, is not allowed to change the text in any way. Neither is the person who recites verses from the Shahname allowed to change a word of the text. For this reason, while there are many editions of the Shahname, there is basically one version. Any discussion of versions of the Shahname is confined to areas such as types of illustrations, calligraphy, and addition and deletion of total stories. The substance of the epic, i.e., the social, political, and ideological concerns of Iranians since the ascension of their first king, Kayomars, to the throne of Iran, remains a constant as do the circumstances that precipitate action, be it ideological, political, or merely heroic. The process of updating the Kyrgyz epic, however, even though it retains the essence, changes the appearance of Manas to fit the times. What a wonderful record of the incorporation of Islam into Kyrgyz life, for instance, would it be today, if every now and then someone had recorded the Manas of his or her time for posterity!

The Role of Islam in the Epic

It is not possible to assess the exact time of the introduction of Islam into Kyrgyz culture, but it is possible to witness, as it were, the Islamization process. Muslims who introduce the Kyrgyz to the faith are primarily sart Tajik merchants belonging

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to various Sufi orders. As traders, they sell their wares to the Kyrgyz and as Muslims they teach them their religion. Their teaching process, however, is flawed. Rather than teaching the principles of the faith, the efforts of these quasi-missionaries are focused on the rituals. Popular features of the religion that seem attractive to the infidels, especially to the warrior caste, are also emphasized. What is interesting is that in the process of achieving their goal, these Sufi pioneers exercise an admirable degree of tolerance. Even when ridiculed, it seems, they persist as long as some affected Kyrgyz remain loyal to the teachings. Consider, for instance. the following reaction to Muslim prayers:

All of you standing in a line, Did something unusual, Now all of you stood with your hands on your knees, Now all of you stood with your hands on your stomachs, What absurd thing you did: With your head touching the ground You stood in several lines,-- What kind of play is it? You looked left and right,-- What good does it do? You started mumbling Words unintelligible for us. Having muttered something, What have you all seen?4

Obviously, rituals alone are not sufficient to attract the Kyrgyz, especially the warrior class, to the faith. The Muslim sages, therefore, have devised supporting stories--some within the Islamic tradition, others in the tradition of the tribes--that would easily satisfy the societal needs of various groups. For instance, belief in resurrection and in the existence of heaven and hell is expressed through the actions of Azrail, the Angel of Death. Along with two companions, the Kyrgyz learn, Azrail visits the moribund individual, receives the soul, and assigns it to heaven or hell according to its good or evil deeds on the earth plane.

Often the propagators of the faith go so far as to graft quasi-Islamic heroes to the body of the already existing Kyrgyz oral tradition. The story of Almambet is a case in point. Almambet is a Chinese so devoted to Islam and the promotion of the Islamic faith that he embraces expulsion from his father's kingdom rather than give up his Muslim values. As a story, "Almambet" creates a perfect fusion of the Islamic values with the acceptable heroic actions of beloved Kyrgyz heroes like Manas. Is this not why bogatirs Manas and Almambet share similar early life experiences--they are both born late to rich, elderly fathers after the latter's many earnest pleas to the Almighty? Are not their childhood eventful and do not they both attain high degrees of military success? Yet, in essence, the two occupy the two ends of a spectrum. Almambet, a Chinese, has an inborn incentive to promote Islam. China, as a source of national pride does not have any meaning for him. Manas, on the other hand, is a Shamanist converted into Islam. He has a penchant for creating a Kyrgyz nation, a socio-political entity not supported by Islam which does not recognize any social, political, and national barriers.

In fact, Manas's own life reflects some of the prominent features usually attributed to Islamic saints. From the time that he is born, he is repeatedly assisted by angels who, in various disguises, appear to him. As soon as he accepts Islam, for instance, he is given a special sword as well as access to the blessings of Khizir.5 As a child, Manas has a vision of the Chiltan, a holy group of forty spirits who protect and assist warriors in battle. Like Khizir, the Chiltan, too, can appear and disappear at will. In Manas's case, in time of need, the Chiltan appear as ferocious animals hovering around and above him, killing the enemies of the faith. Following their example, Manas forms his own forty companions-in-arms while still a teenager who assist him throughout his life and die with him.

Manas's Early Life

Living near the Chinese border, nomadic Kyrgyz tribes are routinely raided by their civilized neighbor. At the time of the rulership of Khan Alo-oke, however, the Kyrgyz elders, headed by Khan Nogai, feel strong enough to challenge Chinese over lordship and put an end to Chinese aggression. But although their intentions are honorable, their calculations prove to be incorrect. The army fielded by the Kyrgyz Council of Elders is defeated by the Chinese and the trouble-makers, Nogai, Shigai, and Chidir are arrested. Furthermore, to prevent any future aggression by the Kyrgyz, Nogai's four sons--Orozdu, Usen, Bai, and Jakib--are exiled to distant lands. 6

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Jakib, who is exiled to the Altai region of Turkistan, marries Shakan, his brother's widow, as well as Bakdeelet, the daughter of Chayan. But neither Chiyirdi 7 nor Bakdeelet bears him a son. This situation affects Jakib who during his youth had attributed his childlessness to the will of the Almighty tremendously:

What can one do? God decrees it so! Such is then my predestined fate. Now already I'm forty-eight. Riches of all kinds I've gathered here. If I go to that other world there, Gold and silver I'll leave behind. My wife herself a widow will find. Who will inherit the flocks one leaves? From the Altai will come cattle-thieves!8

But now, in his old age, Jakib fervently desires the presence of a son to enjoy the wealth he has amassed; more importantly, he wishes to have a son who could continue his line. Night and day, therefore, he cries and pleads to the Almighty for a son:

"Lacking successors, I'll soon be dead. Lacking a hoof, how live?" he said. Lonely, old, and still with no son, Who then will hear my lonely groan? Day and night no peace I've known. With much care, I rich have grown.9

Eventually, Jakib's prayers are answered. He himself, Chiyirdi, and Bakdeelet have separate dreams with the same symbolic portent: arrival of a glorious son. Following the dreams, the fifty-year-old Chiyirdi becomes pregnant:

Two whole years away had passed Since the conception of bold Manas. Three whole months had rolled on by, Then Chiyirdi began to sigh Wanted something unusual to eat Usual food didn't wish to meet. Didn't want even to look at such. Didn't want sugar or honey much. One thing alone desired for her part, "I'd like to taste a tiger's heart!" Nothing else Chiyirdi desired!10

Meanwhile, the Khan of China, Esen, hears about the possible birth of a boy called Manas among the Kyrgyz of the Altai. According to his soothe-sayers, this infant would become a mortal danger to China. The Chinese Khan, therefore, orders all Altai newborns called Manas to be killed. Unable to find Manas--the child is still not born--the Chinese officials imprison Yar-Manas, the son of the ruler of Samarqand.

A few years after the prophetic dreams of Jakib and his wives, Manas is born to Jakib's senior wife, Chiyirdi. The birth, resembling the birth of a dragon or a tiger, is difficult and unusual:

Waters of birth flowed forth 'neath stress, Then came a child's resounding screech. Butting from the belly's breach, Bearing blood in both his hands, There on the carpet at last he lands! 11

Khan Jakib, who is staying clear of the birth yurta, is informed by his old friend Akbulta about the birth of his son. After he

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overcomes his joy, Jakib Khan rewards Akbulta generously and orders him to prepare the tribe for a sumptuous feast to celebrate the birth of his son, Chon-Jindi: 12

Bey Jakib, when these words were said Smiled, then kindly shook his head: "If it's like that, Balta," said he. Take this purse of pure gold from me! Take all the colts for warriors saved, Take all the mares with manes all waved, Which for sacrifice I have long kept, When in misfortune many have wept. Three hundred steeds you will find in the fold. Kambarboz is seven years old. From his herd your choice you may make, Nine fine stallions from him may take, From the camels then take four. Cows, sheep and goats, four nines--not more..." 13

After a remarkable celebration to announce the birth, the time comes to choose a name for the child. For this, Jakib assembles all the influential members of the tribe. They study the tribe's genealogy but cannot suggest a name that fits the infant Manas who is like a dragon, a tiger, and a man-child all rolled in one. At about the same time, a Dervish appears from nowhere, sees the assembly, and inquires as to the purpose of its deliberation. Once he is told that they cannot find a suitable name for the child, he suggests the name "Manas":

"If you'll allow me to make so free, I shall utter a God-given name!" Thus did the Dervish to them exclaim. All the people began to shout: "Give us the name then, spit it out!" "At its beginning stands letter "M", As in Muhammed's most blessed name! In the middle stands letter "N", That means "Nabi"--prophetic men. Then at its end stands the letter "S", That is the tail of a lion, no less! 14

As the child advances in age, he becomes increasingly mischievous and unruly. His singular behavior disturbs old Jakib a great deal. Distressed by Manas's acts, in consultation with Chiyirdi, he takes the boy to a shepherd called Oshpur to educate. But Oshpur, too, finds Manas to be beyond help. Every day, Manas invites his playmates to a feast for which he kills off several of the old shepherd's lambs. What continuously angers the shepherd, however, is Manas's delight in watching the old man look for his pipe which he has hidden. Eventually Oshpur, too, gives up. He asks Jakib to come and take his wayward son home:

"How is he getting on, your son?" He replied, "He is full of fun! Does whatever he wishes, you see-- Doesn't take any notice of me! Of your one sheep I must take care-- But I can't keep him, I must declare! If I let him go on in this way, All our lambs, for sure, he slay! You must come and take him back, Or of slain sheep there will be no lack!..." 15

When Jakib arrives at Oshpur's hut to pick up Manas, a band of Kalmyks appears from nowhere and beats up the old shepherd. When they see Jakib, they beat him up too, making Manas irate. Protecting his father, the boy kills the leader of the Kalmyks and disperses the rest who take to their heels.

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The boy's prowess is superhuman. Having been visited by Aikojo, a messenger from Prophet Muhammad, he is not only blessed by an understanding of Islam but awarded with a special sword and spear as well. Seeing his son's extraordinary powers in many battles and at such an early age, Jakib nominates Manas for the leadership of the tribe. The elders accept to support Manas as long as Jakib rules alongside with him. The Elders wish to see the father and son together lead the Kyrgyz forces against the infidel Kalmyks and the oppressive Chinese:

"...'Well,' you say, 'be our khan with your son!' That would not do for anyone! If you have true respect for me, Let Manas your real Khan be!" So said bey Jakib, and wept. Down his face the tear-drops swept. Knowing still their scorn for tears, Bey Jakib the tossing fears. Weeping from weakness and from age, How he longs to leave the stage! Now Kirghiz and Kazakhs, they too, Now Kalmaks and Manguls, a few, On the blanket of soft white felt Sat Jakib, where the others knelt. Bogatir Manas, his son, Set beside him: when that was done, Then they gripped the blanket fast, Tossed them up in the air at last! When they had taken seven steps, "Enough my lads!" cried Jakib and wept, So Jakib stepped down on the ground, Then in the blanket alone was found Lion Manas, who nothing feared. 16

In this way, Manas, still in his teens, becomes the leader of his people. He is properly raised on the traditional blanket made of white felt and crowned with a wreath made of bronze. Ninety mares are slaughtered in his honor and a nine-day celebration is held under the auspices of the sky-blue banner of Jakib, old Nogai's forebear.

Almambet's Story

The story of Almambet connects the Islamic Empire in the West with the Chinese Empire in the East. Put differently, Almambet plays a crucial dual role in connecting the dar al-Islam of its time with the dar al-harb. The story, thus, not only recruits warriors for Islam but uses their military capabilities in opening up lands that otherwise would remain beyond the reach of the Muslim armies. Due to the very dual role explained above, in their narration of Manas, different manaschis emphasize different aspects of the Almambet story. The life story that Karalaev presents for Almambet, for instance, is very different from that presented by Orozbakov. According to Karalaev, Aziz-Khan, whose sixty wives had failed in bearing him a son, asks Kara-Khan, the emperor of China, to choose a wife for him. Aziz-Khan thinks, by using his magic stone, the emperor can determine which bride would be able to bear a son. Kara-Khan, however, refers the matter to his sorcerers who advise Aziz-Khan to marry Altinai, Sooronduk's daughter. Altinai, who has already been impregnated by the holy beam three months prior to the time of the wedding, keeps the pregnancy a secret from her husband. Even when the child is born, for the first three months, she sends him to her father, Sooronduk. Only after three months, Almambet is introduced to his father. Upon learning about his son, Aziz-Khan holds a sumptuous feast and asks Kara-Khan for assistance in giving the newly born a name. Kara-Khan, however, does not like the child. In an attempt to drown the child--Kara-Khan explains his unusual action as a test of the child's potential for becoming an invincible champion--he throws him into a well of ice-cold water. But the child, shielded by a Muslim angel, survives. Furthermore, a Muslim saint appears at the feast and provides the group seeking a name for the child with the Muslim name of Almambet. Almambet is an extraordinary child. He begins his studies at the age of six and completes them by the age of ten. By age

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twelve, he is an accomplished master in the art of magic, surpassing all his teachers. As an accomplished master then, he approaches Esen-Khan, the ruler of Beijing, and asks him for the governorship of a major province of China. Esen-Khan refuses the request. He also rejects Almambet's request for his daughter's hand in marriage. Esen-Khan's daughter, who harbors Muslim sentiments, learns about her father's plans for eliminating Almambet. She, therefore, advises Almambet to seek Manas, the leader of the Kyrgyz and join him. Almambet's search for Manas brings him to Khan Kokcho, the leader of the Kazakhs. He stays with Khan-Kokcho for six years, helping him reduce his enemies and amass a great deal of wealth. In time, however, Almambet is accused of having an affair with the Khan's wife, Akerkech. Before the Khan's sinister plan for eliminating him sees the light, however, Almambet, advised by Akerkech, leaves the land of the Kazakhs to continue his search for Manas. This time, his wanderings take him to Bukhara, where he meets Bakai and Kanikei, and to Mecca. It is from Mecca that he returns to Central Asia, meets Manas, and becomes one of his forty warriors. According to Orozbakov, however, Almambet is born to the family of the Chinese Khan Sooronduk. Like Jakib, Manas's father, Sooronduk, remains childless throughout his life. Then, during his old age, in response to his fervent prayers, he is blessed with a son who, at the advice of Khizir, is called Almambet. The child proves to be intelligent and inquisitive. Even when still in the womb, he speaks and refuses to enter the world. Only after the angel Gabriel breathes the name of the Prophet of Islam on him through his mother's mouth does he allow himself to be born, entering the world with the word "Muhammad" on his tongue. In later life, too, he is merciful and just. He abolishes the Chinese tradition of execution of provincial prisoners to welcome high governmental officials and of killing young girls and boys for preparing remedies against old age. Although both versions are affected by Islam, the two stories carry different emphases. Karalaev's version stresses the Islamic theme summarized in the words of the Prophet: "utlib al-ilm va lau bis-sin" (seek knowledge even if it is in China); Orozbakov's version follows the epic blue print established by the Kyrgyz akins of the past, i.e., the hero's birth to an old couple after years of childlessness, the unusual character of the hero as a child, and the hero's military potential and capabilities. In other words, while Karalaev's story is replete with themes from The Thousand and One Nights (cf., the role of Almambet's mother and of his slave) that of Orozbakov resembles the life history of Manas.

Manas Marries Kanikei

At the age of thirty, after winning many battles and reducing a number of tribal chiefs, Manas lives with two women: Karaberk and Akalai. Almambet, Manas's friend, does not approve of his friend's wives:

"Comrade! Act in a thoughtful way! I'm a mere wanderer, let me say, Now it seems that you, as they tell, At this time are unwed as well! Karaberk and Akalai You count as wives--but the well's run dry. Thanks to your kindness, they stay unknown Thanks to your valour, you've left them alone! Both Karaberk and Akalai As your wives you count, forby. Yet, if you I truly see, Surely a bachelor you must be?" 17

Prompted by Almambet, Manas asks his father, Jakib, to find him a bride. He argues that the women he lives with have come to him as war prizes rather than as wives. Manas tells Jakib that the latter has not been as attentive to his fatherly duties of finding his son a bride as his son has been in shoring up his father's power, helping him amass a fortune, and safeguarding that wealth from the plunderers of the plains:

"Father, I shielded your aging head, Your protector I'm used to be, But you seem to know nothing of me! Father Jakib! What's happened to you? Find me a wife and marry me too-- That's your duty, my dear man! Karaberk, daughter of Kayip-dang, Now in my embraces lies... Three hundred braves she had, what's more,

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And she battled against me sore. But she fell in my hands at last!... After we left behind Altai, After we came then to Alai, We were again engaged in strife, Fighting, striving for our life. Then Kalch, from Kara-Tegin, And the Kara-Tadzhiks did begin To attack us, and felt my ire, On the Tash-Koton steppe under fire... In Tagisma, the city nearby, Sho-oruk's daughter, Alikai, That poor girl, in rustling silk, Full of fear, as white as milk, I besieged, and he gave me as prize. Kara-Tadzhiks, before our eyes, All from despoliation fled. As if with that one I'd not wed, And had not felt the joy of life, Now it is difficult with such a wife..." 18

Having no reasonable response for his son, Jakib leaves Talas in search of a suitable bride for Manas. Traveling far and wide, he examines the beauties of Charjou, Tashkent, Jizzakh, Khiva, and Samarqand. But none of those beauties satisfies his requirements for the bride who would grace his home. Finally, he comes to the city of Bukhara. There, Alim-Mirza, his aide, informs him about a most beautiful girl who lives at the court of Atemir:

"Bey Jakib--she's her father's pride-- He himself is called Atemir. Thirty years he has been a Khan here. That maiden's called Sanirabiyga. How many servants she has so far, That's only for her to know, May be a suite of some forty or so, Maiden friends and advisers, and such. Clearly, she will be hard to touch. Hard for her to be a bogatir's spouse. Two girls sit with her in the house. Two good sprites, one fairy withal. Men aren't allowed to see them at all. 19

Alim-Mirza's description pleases Jakib. The old father then manages to view the girls while hiding behind the rushes in the garden. Sanirabiyga proves to be even more enchanting in person than the girl described by Alim-Mirza. Jakib then speaks to the girl's father who, after consulting his wife, refuses to marry his daughter to an outsider. Jakib, however, perseveres and agrees to accept any and all terms offered by Sanirabiyga's family. In order not to provoke the wrath of the nomads and yet not commit himself, Atemir offers a bride-price for his daughter that no one in his good senses would agree to:

Sixty camels demand from him. You are all leaders, all in the swim, Just inform him, and find peace of mind. May Allah slay me, if them he'll find! Him and his like you can leave behind. Don't stand idle, think everything out. Of those sixty camels, all stout, Let there be thirty females light, Heads all black, and bodies all white! Leaders, stretch your minds out tight! Let the thirty male camels then

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Have black hair all over them, Only let their heads be white! That sly Kirghiz won't get them right! He will be a laughing-stock indeed. From the old man ask five hundred steeds. When he cannot find the right sort, You can say: "No cattle you brought!" Then on one side you him can cast, And find peace of mind at last. Then for two hundred cows you can ask, Even there you can set him a task: Say what colour their coats must be, So with the horses too, you see: On their foreheads white stars there must be, On their nose-ridge,--a polished line bare. From the handsome black horses, I'd say, You claim a hundred, and lead them away. If he objects, you can make reply: "That's the Khan's order! Now you know why!" You can demand black tails for the steeds, While the rest is pure white, indeed. He'll say: "Where can I find such a breed?" "Go and look, till you find what we need!" Let the pairs be all alike, every way. Not a scratch anywhere--dapple grey. Ask the unlucky Kara-Kirghiz For every kind of steed there is, Many he will not be able to find-- That will drive him out of his mind! Chestnuts ask, all red, not browned. When by Kirghiz they can't be found-- Let them remain without their bride! Black-maned duns, with lightish hide, Let them seek for them as well, Let them have a taste of hell! Ask for fifty, at least, of those, Greys and bays, in separate rows. Ask for twenty-five each of such-- That will trouble the old man much! Six and seven-year cows then ask, Fifty whites, from first to last, But their bulls must be black, Head to tail, no going black! Fifty black cows next, that's right! But their bulls must all be white. Not a speck of black on them! That will puzzle those Kirghiz men! If you want him to run away-- These you must demand that he pay! Next the oxen--the same with them. Twenty-five skewbalds--black-clotted then, Twenty-five skewbalds--red-spotted those, Others--well, you know how it goes! Altogether two hundred beasts-- That, I must say, is the very least! Count them over, mark them well. Then for sheep you must ring the bell! Thousand black, and a thousand white.

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Then with cattle we'll fare all right! Next--gold pieces, pure gold gilde, Riches that they don't know, you say. Ask, then, for forty thousand in gold, Ask, then, one thousand in silver, all told. If they have none of these at hand, If they seek in another land, Try to borrow them from Kitais-- You can expose these rogues likewise! 20

Jakib, however, accepts the terms and, glad to have acquired Atemir's consent, leaves Bukhara for Talas to inform Manas of his good fortune. Manas, upon hearing his father's report, prepares the bride-price according to the demands of Sanirabiyga's father and, with a large army, sets out for Bukhara on a match-making trip of his own. Sanirabiyga's father receives Manas warmly. His heart, however, is not in the forthcoming marriage. Rather, he spends a good deal of the time that he should be spending with his prospective son-in-law, examining the bride-price. He looks for that one mistake that usually happens, the mistake that would annul the contract he had made with Jakib. Offended at his host's lack of hospitality, Manas, aided by Agibai, sneaks into the ruler's harem and enters his bride's private chamber. Sanirabiyga, armed with a sword, faces Manas. She recognizes the nomad hero and likes him but, at the same time, she pretends ignorance:

"Who are you, who have crossed the lake? Who are you, who such liberty take?... Who are you, to come with such pride, Pushing my seven maidens aside? Who are you, who have thrust your way, Late at night, avoiding the day, Brushing aside those on watch and guard, Entering this our palace yard? Who are you, who take as your own, My bed-chamber, which no man has known? 21

Manas identifies himself and informs his prospective bride of the presents he has brought and deposited at the treasury of her father, the Khan:

"I am Manas, and cattle I've paid To your father for you, dear maid! I have brought camels and many a steed, I have brought gold and silver, indeed! I have named you, Sanirabiyga-- To be my bride, so there you are! 22

Rather than calming her down, Manas's words infuriate Sanirabiyga. She attacks the hero with her sword and inflicts a light wound on his left arm. Manas becomes enraged at her audacity. He knocks Sanirabiyga down, walks out of her chamber, and out of the palace grounds. Sanirabiyga's father, of course, is unaware of all this. After he views the presents brought by Manas and his accompanying Khans, he returns to his guests, entertains them and assigns each a special yurta along with women servants. Women who are assigned to Manas's yurta, however, due to his awesome person, do not enter his chamber for three days. The hero, thus, remains isolated for the period without any food or drink. When on the fourth day his forty companions visit him, he beats them all up and issues orders for the sack of Bukhara. Jakib and Sanirabiyga intervene:

"I [Sanirabiyga] have offended you, Khan bogatir. Far too much I demanded of you, But these folks aren't to blame, it's true! I to test your character tried, That was the trick of your fated bride. These Tadzhiks are innocent quite--

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No need to vent on them your spite... Truly, I submit to you now! Master, make up your mind somehow! Let your hot anger now cool down, Cease to look on me with a frown. Just be calm, and from fury refrain. Do not punish my folk, I am to blame! Now attain that for which you came! 23

After this earnest plea, Manas forgives Sanirabiyga and spares Bukhara from further destruction by his troops. The Bukharans, on the other hand, prepare for the wedding of Manas and his forty companions. Forty one yurtas are prepared with a bride-to-be in each. Bogatirs ride their horses about. The horseman whose horse stops at a certain yurta, marries the girl waiting for him therein. It so happens that Manas's horse stops at Sanirabiyga's yurta. The married couple are known to the Kyrgyz as Manas and Kanikei:

Those whom hostile struggle had met, Now on a peaceful course were set. With Manas--Sanirabiyga, She whom he courted--man and wife are! Abilkasim then mounted his horse, Called to the people with all his force: "Atemir's daughter, Sanirabiyga Now is Manas's bride--there you are!" All the Kirghiz, both near and far, Knew not the name "Sanirabiyga" Such a difficult name could not say, And already called her "Kanikei"... 24

Funeral Repast for Koketei Khan

Obeyed by six Kyrgyz tribes around the town of Tashkent, wealthy and influential chief Koketei dies while his only heir, fifteen-year old stepson, Bukmurun, is away. In Bokmurun's absence, Koketei leaves his will and testament with his own old friend Baimirza. His directions are clear. His funeral must be simple with little or no pomp and ceremony:

Just as though a feast for a bride, Let them bury me after I have died. Just as though a child's game beside, Just as an old woman's feast may be, Or some poor peasant's remember me. Let them not notice me, dead or alive. So, with no upset, let folk survive. Two or three beasts having slain and bared, Forty or fifty gowns having shared, Let them bury me somewhere--who knows! In river valley an aspen grows. 25

Koketei then enumerates the peoples and tribes that his family should not contact in relation to his death. He especially emphasizes that his son, Bokmurun, should not contact Manas to participate in the simple ceremony even though he has cooperated with Manas in the past: 26

Having settled on spacious Talas, There is found the leader Manas-- One who is known as a bold bogatir, One undefeated by enemies there. Tell him not then "Koketei is dead! He before Allah has bowed his head,

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He has submitted to highest will. We have interred him, respecting him still! Tell him not then about the deceased, Make him not head of the funeral feast. Bring him not here, in tears to soak, Thus to trouble our good little folk, Causing them all to moan and groan. Take care of the feast on your own. 27

Baimirza reports Koketei's wishes to Bokmurun and insists that the chief's will and testament should be carried out exactly as he has set them forth. But Bokmurun takes exception to his own father's words. He makes a distinction between his father's wishes and his decree. He believes that his father has sacrificed his own wishes for the future well-being of his family and tribe. In other words, Bokmurun identifies the very things that Koketei Khan has prohibited as the things that he would have decreed, under different circumstances, to be part and parcel of his funeral procession. Rather than beginning preparation for a small wake, therefore, he goes to Manas to seek his help in gathering the largest congregation possible and in holding the most memorable feast ever given for a deceased Kyrgyz khan:

But to Baimirza, our dear friend, He told all, ere he met his end. He asked that you be informed How heavy burdens on us had stormed, And ere he left for that other land, Father had sent me his last command: "Go and speak with Manas-bogatir!" 28

Recognizing the contribution of Koketei Khan to the well-being of his people, Manas advises Bokmurun to follow his own feelings and hold a feast fitting for the great khan that Koketei has been. Subsequently, Bokmurun holds two feasts. The first, held during the first forty days after his father's death, is attended by not only his father's relatives and close friends but by the Kyrgyz from all over Central Asia. At this gathering, Bokmurun announces his intention to hold, in two years time, a most unprecedented funeral feast for his father. Fortunately for him, all his relatives support his idea and pledge to help him make the feast a success:

"Maybe you'll all agree with me, And with what I have to say--let's see! To the west there lies Issik-Kul, Beautiful land, and lake brim-full! If your steeds by Ili you chase, There you will find a place for the race. All is convenient for us there-- Rivers and pastures everywhere, Trees on every side there are-- That wide space is called Karkira. There is salt to evaporate, And no sediment will it make. Firs and birches and poplars are there, You have your logs, and some to spare, If you cut down some of those trees. Places for races you'd find with ease. That's a good place for holding the feast!" All the tribe-leaders gathered there Eager agreement began to declare. They decided this matter first, They thanked everyone, then dispersed. Time for the feast was decided too-- When summer's hottest days were through, When the cattle well-fed were found, When the autumn gold falls around, When the peasants winnow again,

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When they pour out and take early grain. To Samarkand and Kokand, not far-- Then they'd migrate to Karkira With old white-beard Koshoi at their head. Now, just see, it is as we said: All the bogatirs who had met Went off home, all ready and set. When the sultry heat declined, When the autumn days were more kind, They decided their people to call. In Karkira they would gather all. 29

Following the advice of the tribal leaders, within the following two years, Bokmurun moves his people to Karkira. But Bokmurun and Baimirza cannot agree on the list of the guests to be invited:

"Since my father's final day, Just three years have passed away. How shall we let everyone know? How many then will join us so? Let the best of us head the feast!" Bokmurun begged this of them. Baimirza started speaking then. Everyone present gave him a hand: "From Andizhan and from Kokand, So he turned the discussion's track-- "Let us call the Kara-Kalmaks, To the memorial ceremony. Let's count up how many there'll be. If we invite, let it be the wise, With a Shah's knowledge in their eyes. That means we'll surely call Manas! Then Kazakhs, Kirghiz, Kalmaks-- Forebears' spirit we thus shall please! Let's call those who'll add to the feast! Let us call just a few of the Sarts With many tribes of the Kara-Kirghiz, We shall leave the affair as it is!" 30

Bokmurun does not like Baimirza's selection of guests which includes only the grandees. By widening the scope of the feast and inviting everyone, Bokmurun thinks, he would set an example by which the soul of the departed will be treated for centuries to come. As a result, the total number of the guests attending the repast exceeds 620,000:

"You brew very black tea, Baimirza! You won't find a steed to go far With such news as you now propose. Who could agree with such words as those? I shared my powers with you, old man, See to the measures which you began. I it was rescued your village, you know, When Sergil set upon it so. As it should be when the feast we must run, When your own father's days are done, Think, and remember, and get to the roots. I will give everything that suits. From the whole world which lies around, All I shall call, and my trumpet sound, Heathens and Mussulmen as well, All them together then I'll tell.

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If God so wishes that it should be. One thing alone bewilders me: Who taught you, then, to be so mean? Not only people--I will call those between-- Angels and devils from every side, Mermen and mermaids call from the tide. Sprite and pixies, hobgoblins I'll call. You seem to want to eat and drink all; Recently you have shown such greed, Showing a lower person, indeed. You are concerned your opinion to keep, Only meanness robs you of sleep. If you repeat selfish words again, You, one day soon, will find yourself slain! Very few people support you in this-- Most look for something nobler, that is! You only seek your meanness to share. Let there be sables to spread everywhere! For far successors who come after us, Let us now set an example thus! Earlier there has been no such feast, Nothing to honor a father deceased. Nobody willing to call in their guests, Willing to share everything that rests, Calling them on, whatever betides, Setting successors a pattern besides! I have tried an example to be: Now let the others imitate me. You are a man whom I thought wide. Koketei, long before he died, Gathered great treasure to fill his store. Though he grew rich, owning more and more, When he drew his last mortal breath, Did it all help him to ward off death? Riches and power were worth nought that day-- Over his breast a grey mist lay...31

Bokmurun then sends Aidar to invite the chiefs of all the tribes. He instructs Aidar in detail where to go, which chiefs to talk to, and what exactly to say. If necessary, Aidar is instructed to threaten the chiefs with the possibility of great losses. No tribes should be left out, Aidar is instructed. The list of tribal chiefs is long and the number of warriors that attend the feast is large. The list, however, is indicative of the nature of the epic, especially its repetitive cycles and great tendency to employ hyperbole:

When Bokmurun grew anxious too, Then his father's relation, who knew, Thought, "He long since invited me. He is impatient, obviously!" This was the bold bogatir Bagish, He who owned the steed Suriyik. He was a sultan--there you are! He thought: "My town is Chirashya. My consolation, and my support, My son Toltoi I'll take, as I ought. Straight away now to the feast we'll go. If we did not, 'twould be shameful so! This is a special time, just now, Famous people gather, and how! Let my son see them, and with them strive,

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Let him meet them, while father's alive. Let him take a good look at them then, Let him see this world of brave men. Let him ride this earth around, Let me take him, my comforter sound, Let him see that land and its folk!" They set off then, as soon as he spoke. Not nearby, but distant their ways, There they rode on for thirty days, Through the Uch-Bulak vale afar, Onto the shores of Uch-Karkira. There were the yurtas spread around. To the great feast their way they found. Not at morn, but at evening time, When the sun had begun to decline, With four thousand men they came, This Bagish, and Toltoi, the same. They arrived, and began to dismount. Cattle for them were counted out. They were set aside for Bagish. After them, red banners a-swish, Crimson pennants waving on high, Comes the Kitai chief Kongurbai, With a rattle and clash he came, Good-for-nought, with a bogatir's name. "He was shooting with muskets!" they said, "Sons and their brides attack him!" they said, "Traitors deserted his army!" they said, "Terrible look he has!" they said, "Devil ran with his wife!" they said, "Shot at him with his gun!" they said, "Enemy fell on his village!" they said, "War-tent loads on rhinos!" they said, "Blowing his trumpets and horns!" they said, "Scared everyone all around!" they said. In a trumpet with mouthpiece of brass He placed a tinder--a fiery blast. So with a clatter he rattled it then, With his hundred thousand men! Then came Kirmus' son, Muradil-- That Kitai came with a clash as well! He arrived with ten thousand men. Red-tasseled Neskara came then, With him he brought seven thousand men. Bold Ushang, the Kalmak, came then, With him there were two thousand men. Alo-oke, from Solons, came then, With him were fifty thousand men. Giant Dzholio, the swank, came then, With him were thirty thousand men. Bozkertik, Toshuker, came then With him were thirty thousand men. So-oronduk, Solobon, came then, With him were thirty thousand men. Boro-onchu, the black beard, came then, With him were thirty thousand men. Orongu, the Kangai, came then, With him were ninety thousand men.

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Katkalang's daughter, Saikal, came then With her were ninety thousand men. Then, not lagging behind the rest, Nephew of Khan Dzhyugeru we see, On the road to Dzhiyranti, With him were twenty thousand men. All these came in one day then, All to sleep then down they lay. In the morn, at first sun-ray, Kekmek's son, Kerkekyul, came then, With him he brought two thousand men. Kechpes' son, bold Dzhanai, came then, With him were seven thousand men. Following after them there came Answering Bokmurun's wish, the same Giant Koshoi, the son of a bey, Riding his grey steed on the way, Smoothly along the way he steered, With his waving long white beard, Cackling, like migrating geese, Came your uncle, if you please, Making the sods and the stones all fly, Rising a cloud of dust to the sky, Trumpets blazing, with deafening cry, Banners beating on banners high, With him came thirty thousand men, Covering all the countryside then. Since Teshtyuk went underground, Seven years had rolled around. Since he returned to earthly ways, There had passed just seven days. Thinking: "If one is well-bred, at least, One can't refuse a memorial feast!" Thus Teshtyuk himself came then, With him there came four thousand men. While they all made a fuss and din, While they all were settling in, He who dwells on Sara-Arke, He who leads hordes of Kazakhs away, He who behind his sable-doors kept Ketebelya, his steed well-fed, He who any threatening foe Would behead, and be quit of him so, He with black-patterned white felt hat, Pantaloons yellow, silk belt at that! Shoes gold-soled, and brazen-heeled were, Aidarkan's son, the bold Kekche, By the road from Opol he came then, With him were thirty thousand men. Following after, hot on his heels, He who no pity for any foe feels, He who raises the dust all around, Hurls his opponent down on the ground, Covers the contest square with blood, He, who with fury in full flood Frightens to death his enemy, see-- Son of Eshtek, brave Dzhamagirhi, Came with his seven thousand men.

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Following in his tracks came then He, who has pastures on Eki-Kemin, He with a pair of black steeds with him, He, who in arguing sticks to what's true, Knows no defeat--strong-minded Urbyu, First as Dervish and teacher he's famed, First in conversation he's named, First in eloquence, bold and clear, First of Kipchaks--their brave bogatir, Twelve thousand warriors with him here Came to the games, and festive cheer. He is a man of special respect. After him others began to collect-- He who through sacred Bukhara came, Through the old ruins, Chambil by name, He who in Orto-Chatkal abides, He who is subject to none besides, He whom none did ever defeat, Round whose waist the weapons meet, Son of Buudayik, Muzburchak, With nine thousand men of pluck, All along the road to Chadbar Came to honor the dead from afar. For all those who would know our ways, These were very special days. After the first of the guests had come, After they'd made themselves at home, After they'd been here eleven days, After the twelfth day's first sun-rays, From Sakalat came the giant Sari, With six thousand men came he. After that Kekubat came then, With him were seven thousand men. Khan Debyul, from Debets, came then, Heading three thousand warrior men. Giant Choyan, self-named bogatir, Giant Dzho-on, with griffin-tail clear, Giant Kaman, with sharp scissor-ears, Giant Kiten, with steel navel appears. All from the tribes of Zhez-Tumshuk, They filled a place in the bill, just look! Their padishahs with three thousand came then, Others brought one hundred thousand men. On the roads from borders afar, With the boldest young men there are, With two hundred warrior men, Maamit-sultan came then. Khan Kemel cane with a hundred men, Aikodzho came with three men then. On the road they take to Chadbar Iybankup with his men from afar-- All in all--just a hundred men, Bakyuryush with a thousand of them. Not one man came aimless though, On the road leading through Ala-Too. From Oogan Khan Akim came then, With his six thousand-odd warrior men, When they saw such numberless folk,

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Many fell dumb, no words they spoke. In one month of thirty days Many folk met with great amaze. They came as guests all summer through, Meeting and talking, so much to do, While all these guests had not yet met. While the month had not ended yet, Still Manas bogatir was not there. All the Mussulmen started to swear. Just what to think they did not know... Back to young Aidar let us go...32

Manas is the last leader to arrive. The chiefs of the tribes, led by old man Koshoi, meet him and express their sentiments regarding his lack of tact. Manas explains the reasons for his thirty-days delay as that he is attending to peoples' business and running a kingdom.

As explained earlier, a main feature of these funeral feasts is the fights that break out among the leaders of the tribes or among the heads of the countries participating in the feast. There is a fight, for instance, between Bokmurun and the Chinese Khan Konurbai. The latter tries to force Bokmurun to make a gift of his own horse, Maaniker, to Konurbai. Konurbai argues that because Bokmurun has given his best steed to Manas, he should receive the next best. Otherwise, it is understood, there would be trouble.

The news of Konurbai's demand enrages Manas. Interpreting the transgression to be an affront to all the Kyrgyz attending the feast, he calls on his warriors to assemble for battle. But, other Chinese khans intervene and the matter is settled. 33

Another feature is the contests that are organized among the athletes participating in the feast. These include wrestling matches, shooting, javelin throwing and, of course, horse racing. The wrestling match is between Joloi and old Koshoi. The match lasts for twenty-four hours. It ends when Manas enters the ring and knocks Joloi out with a blow of his fist.

Then there is a spear match between Manas and his nemesis, Konurbai. The match must be fought while the contestants are riding horses. The warriors, however, are of equal strength. Neither can harm the other while on the horse. They dismount to engage in single combat. But the match is stopped. The athletes must ride their horses before they can continue the fight. At the end, Konurbai is defeated by Manas.

The main event, of course, is horse-racing. The main contestants are the Chinese athletes versus the Kyrgyz riders. Both Manas and Konurbai participate. Manas, riding Ak-Kula, 34 rides some distance ahead of all the others. Seeing this, an angry Konurbai tries to disable Ak-Kula and force Manas out of the race. Almambet, running third, comes to Manas's rescue. He knocks Konurbai's horse down, paving the way to a clear victory for Manas.

At the end of the competition, all the cattle used as awards are won by and belong to the Kyrgyz. Unhappy, the Chinese raid the Kyrgyz camp and drive away the cattle. Manas and his warriors are forced to give chase, catch up with the Chinese, fight them, and retrieve their property. Once again, the Kyrgyz are victorious. They return to their camping ground driving the cattle that had been driven away by Joloi and Konurbai.

Manas's Death

As old age approaches, like his father, Manas begins to feel unfulfilled. His many wives have not brought him a son who could continue his line or consolidate his many political and military achievements. Thus, upon his triumphant return from the "Great March" in which he defeats the Chinese, he decides to make a pilgrimage to Mecca to plead to Allah for a son. Before setting out for Mecca, however, Kanikei informs him that she is pregnant. And, before long, she brings forth a son whom they call Semetei.

Semetei's birth is celebrated with a sumptuous feast to which all heads of tribes as well as the kings of the neighboring lands, including Manas's Chinese nemesis, Konurbai, are invited. Dictated by tradition, numerous contests and competitions with worthy prizes are organized for the people to enjoy.

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Manas's conflict with the Chinese does not end with the victory in the "Great March." Rather, the Chinese champions continue their conspiratorial endeavors until they reach their goal, i.e., the destruction of the main source of the strength of the Kyrgyz: Manas. Thus, in the final conflict with the Kyrgyz bogatir, Konurbai attacks Manas from behind and deals a very heavy blow on the champion's head. At the same time, another Chinese champion shoots an arrow at Manas that is lodged in the right cheek of the champion. This latter injury seals Manas's fate.

According to Manas's will and testament, his forty warriors-in-arms carry his body to an isolated spot away from the battlefield and bury it. Manas's high rank then passes to his brother, Kobesh who, unsuccessfully tries to marry his deceased brother's wife, Kanikei. After refusing Kobesh's request, Kanikei's position becomes precarious. In fact, Kobesh sets a price on both Kanikei's and Semete's heads. Eventually, helped by Manas's faithful companions, the mother and child flee to Bukhara where they remain until Semete comes of age.

http://www.iles.umn.edu/faculty/bashiri/Manas/manas.html22, 09, 06

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The Kyrgyz Epic Manas

Selections translated, introduced and annotatedbyElmira Köçümkulkïzï1

Ph.D. Candidate in Near and Middle Eastern StudiesUniversity of Washington (Seattle)

(© 2005 Elmira Köçümkulkïzï. All rights reserved)

The following sections have been translated:

Ancestors of Manas (Before He Was Born) Birth of Manas and His Childhood Jakïp Gives Manas to Shepherd Oshpur The First Heroic Deed of Manas Esenkhan Sends Joloy and Döngö with the Army of Ten Thousand to Capture Manas. Manas Kills 200 Men of Esenkhan and Plunders Their Camels and Goods. Jakïp and Akbaltay Prepare to Move to Ala-Too. Joloy Launches a Great Attack on Them.

The version of Manas translated here is that of the famous manaschi Saiakbai Karalaev. For a short video of him reciting from the epic, click on his photograph.

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For a brief video clip of one of the most prominent living mansaschis, Urkash Mambetaliev, click on his photo.

All photographs of manaschi and videoclips are from the CD "Manas: Early Publications of the Kyrgyz Epic Poem," © National Library of the Kyrgyz Republic 2000, all rights reserved. They are used here with permission, for which we thank the project director, Dr. Bolot K. Sadybakasov. For information about obtaining the CD, contact him as follows: Bolot K. Sadybakasov, Ph.D., Executive Director, Central-Asian Academy of Arts, 364 Frunze Street, Bishkek 720040, Kyrgyz Republic, Phone:(+996 502)517702, Fax/phone:(+996 312)622235, E-Mail: bolotkemel@mail.ru.

INTRODUCTION

The monumental epic Manas is the most treasured expression of the national heritage of the Kyrgyz people. Composed and sung entirely in oral form by various singers throughout the centuries, Manas is regarded as the epitome of oral creativity. Although as yet not widely known, for want of adequate translations, Manas is considered to be one of the greatest examples of epic poetry, whose importance is not inferior to that of the Homeric epic. As nomads, the Kyrgyz had no written language. However, they excelled in oral composition, which they artistically employed in their traditional poetry and epic songs. As the internationally renowned Kyrgyz writer Chingiz Aitmatov notes: "If other peoples/nations displayed their past culture and history in written literature, sculpture, architecture, theatre and art, the Kyrgyz people expressed their worldview, pride and dignity, battles and their hope for the future in epic genre." [2]

Upon gaining its independence from the Soviet Union in 1991, the Kyrgyz people, led by their first president, Askar Akaev, chose to enter the world's cultural arena through their epic Manas. In summer of 1995, with the support of UNESCO, the Kyrgyz celebrated the 1000th anniversary of the epic. The new government of independent Kyrgyzstan used this grand occasion to introduce Kyrgyz history and culture to the world community. Leaders, dignitaries, and scholars of many foreign countries, including the United States, were invited to the Manas celebrations, which lasted for five days. In the northern mountainous region of Talas, which is believed to be the homeland of the legendary hero Manas, Kyrgyz proudly presented their ancient nomadic history and culture to their guests by mounting a grand open-air theatrical show displaying the main scenes from the epic. It was the first and remains the largest national celebration that has taken place in Kyrgyzstan since its independence. The celebration was also a symbolic memorial feast and tribute offered to the hero Manas by his people. [3] Click here to view videoclips of the restoration of what is termed the tomb of Manas at Talas, and the pilgrimages made to this shrine.

The Epic Manas

Today there are about sixty versions of the epic Manas recorded from various epic singers and oral poets. Its longest version, consisting of half a million (500553) poetic lines, was written down from one of the last master-manaschï (singers of Manas) Saiakbai Karalaev (1894-1971). The epic is indeed unique in its size. It is twenty times longer than the Homeric epics Iliad (15693) and Odyssey (12110) taken together and two and a half times the length of the Indian epic Mahabharata. [4]

Although we, the Kyrgyz, naively boast that our Manas is the longest epic in the world, the world knows very little or nothing about our epic. This is largely the result of the seventy years of Soviet totalitarian rule, which simultaneously preserved national cultures (albeit in distorted fashion) and denigrated its non-Russian nationalities' cultural and historical heritage. Among other things, the heroic epics of the non-Russian peoples were a potential threat to the Soviet/Communist system, because they glorified their past and carried powerful messages that could stir up or awaken people's pride in their national identity, history, and culture. As with many other non-Russian heroic epics, the epic Manas was also condemned as being "bourgeois-nationalist" and "religious" in its content. All the epic's texts published during the Soviet period were the combination of various versions, which were heavily edited to suit the Soviet and Communist ideology.

The epic Manas should not only be recognized for its vast size, but it should equally be valued for its exceptionally poetic language and rich content. The German scholar Wilhelm Radloff, who collected Kyrgyz oral literature in the nineteenth

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century, noted: "It is clear that the [Kyrgyz] people, who very much enjoy an eloquent language, consider a rhythmic speech as the highest art in the world. And therefore, the traditional poetry was developed to the highest level among the Kyrgyz ..." [5] Chokan Valikhanov (1835-1865), the nineteenth-century Kazakh ethnographer who recorded one of the major episodes of Manas in the Ïsïk-Köl area, said the following about Manas: "Manas is an encyclopedic collection of all Kyrgyz myths, folktales, legends brought together in time and centered around the hero Manas." [6] A well-known Kyrgyz scholar of Manas studies, Roza Kïdïrbaeva elaborated on Valikhanov's thought: "The epic Manas is not only the history of the Kyrgyz people, it is a true epic drama which widely reflects all the aspects of their life: i.e., their ethnic composition, economy, traditions and customs, morals and values, aesthetics, codes of behavior, their relationship with their surroundings and nature, their religious worldview, their knowledge about astronomy and geography, and artistic oral poetry and language." [7]

For many decades the Homeric epics have dominated the field of epic studies, leaving little space for research on other oral epics that are still being sung, especially in Central Asia, Egypt, Iran, and India. The Central Asian Turkic oral epics occupy a significant place in world's epic tradition. They exist in large numbers and contain almost all the elements of classical or traditional oral epic songs, many still not known in western scholarship. This ignorance of Turkic epic is due to the lack of translations into western languages, most importantly into English. Western scholars lack the knowledge of the relevant languages to do comparative research. The Russian scholar A. N. Veselovskii suggested that in order to understand the classical epos of the Greeks and the epic songs of the Germanic peoples of the Middle Ages which are only available in written form one needs to study the living epic traditions such as, e.g., the epic songs of the Kirghiz which are being performed even today. [8] Whereas it is no longer possible to find in Germany a singer of the Nibelungenlied or in Greece a performer of the Odyssey, one can easily find singers of epic songs among the Kyrgyz people today.

The epic Manas is a trilogy, "a biographical cycle of three generations of heroes, i.e., Manas, his son Semetei and grandson Seitek." [9] The plot of the Manas trilogy consists of the following main episodes:

I. In Manas Birth of Manas and his childhood; His first heroic deeds; His marriage to Kanïkei; His military campaign against Beijing; Death of Manas, destruction of his achievements.II. In Semetei Kanïkei takes Semetei and flees to Bukhara; Semetei's childhood and his heroic deeds; Semetei's return to Talas; Semetei's marriage to Aichürök; Semetei's battle against Kongurbai; Semetei's death or mysterious disappearance;III. In Seitek Destruction of Semetei's family; Capture of Aichürök and Külchoro; Seitek's growing up in Kïiaz's palace; Fighting against the internal enemies; Seitek's marriage; His defeat of the external enemies and death. [10]

The nomadic Kyrgyz historically experienced many wars and battles with Kalmyks, Manchus, and Kïtai (Chinese), who were their traditional enemies. In difficult times when they were defeated by their enemies and exiled to far away lands, as it is the case in Manas, people longed for an ideal hero or "baatïr" to reunite and protect them. In traditional Kyrgyz epic songs, the main hero should not die. [11] If he dies, he leaves an heir behind to protect his people. In many heroic epic songs of Central Asia, the parents of the hero are usually old and without children. In the beginning of Manas, Jakïp, father of Manas, very much laments the fact that he is getting old and he has no son to inherit his livestock, protect and lead his people. Therefore, upon Manas' death, his son Semetei continues his legacy, and when Semetei dies, his heir Seitek is born to protect his people. The epic Manas does not end, however, with Seitek. As many scholars put it, Manas is truly an oceanic epic. In the Xinjiang Autonomous Region of China (Eastern Turkestan), one of the great living manashcïs, Jusup Mamai, recites the epic Manas up to the seventeenth generation.

The Hero Manas

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Thus Manas is one of those legendary or ideal heroes who fights against external enemies and reunites all his scattered people. Hence one of the fixed epithets in the epic describing him as "Chachïlgandï jïinagan, chabïlgandï kuragan (He united those who went astray and put together those who were divided).

Manas is not considered a historical personality. However, some scholars claim Manas as a prototype of Chingiz Khan. The great thirteenth-century Mongolian epic, The Secret History of the Mongols, tells about the origin and history of the Mongols and builds the stories around the life of Chingiz Khan and his empire. One of the episodes in The Secret History contains a traditional theme of a heroic epic song, the birth of Chingiz Khan: "At the moment when he was born, he was born holding in his right hand a clot of blood the size of a knuckle bone..."

A similar theme exists in the epic Manas. The hero Manas is also born with a clot of blood in his hand. The wise man Akbaltai brings the happy news to Manas' father Jakïp and describes Manas' birth to him:

When your Manas came out [from the womb]He landed straight on his feet!In his right hand, khan ManasCame out holding a clot of black blood . . .

However, this unusual birth of the hero is common in Turkic and Mongol epic songs.

Another interesting theme which the two epics share is a dream motif. In The Secret History, Chingiz Khan's future father-in-law, Dei Sechen, sees a dream and tells it to Yesügin and his son Chingiz when they come in search of a bride: "This is thy son, he is a son with fire in his eyes, with light in his face. Quda Yesügei, I, this night, dreamed a dream. A white gerfalcon, holding both sun and moon, flew hither and is lighted into my hand." [12] Before his son Manas is born, Jakïp also sees a special dream which is similar to Dei Sechen's dream about Chingiz Khan.

In my last night's dream,I settled down on the upper Ala-TooAnd caught a young baarchin eagle.When I took him hunting,The sound of his flapping wings was heard, Unable to withstand his wrath,All the animals fell over in fright. [13]. . .Reaching with my right hand,I grasped the sun for myself.Reaching with my left hand,I caught the moon for myself.My right hand held the sun,My left hand held the moon,I took the sunAnd put it in place of the moon,I took the moonAnd put it in place of the sun.Together with the sun and moon,I flew high into the sky.[14]

These dreams foretell the arrival or birth of a future hero who will take over the entire world. Both Manas and The Secret History are heroic sagas glorifying the khan Manas and Chingiz Khan and their mighty power. "Genghis Khan personified for the Mongols the ideal ruler-strict, but just and generous. The Mongol nation, as Marco Polo attests, followed him blindly and revered him 'almost as god.'" [15] Another interesting factor to be mentioned is that Chingiz Khan, who is usually known in world history as a "terrible world conqueror," is described from the perspective of the Mongols themselves who show great sympathy and admiration to their leader. He is portrayed as a great, just, and powerful man who is destined to be the khan and conquer the world. The idea that he is protected by "powerful Heaven and Mother Earth" seems to justify his destroying other nations. This notion can clearly be perceived in the epic during Chingiz Khan's military campaigns against the Karluks, Uighurs, Oirats, Kyrgyz and Tanguts who surrender to the Great Khan without any

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resistance, offering their daughters to him as wives and presenting white falcons, white geldings and black sables as a sign of submission.

As in the case of Chingiz Khan, khan Manas is also likened to the "image of mythic gods." [16] The following excerpts are part of the fixed traditional descriptions of Manas in the epic:

He is created from the beam between the Sky and the Earth,He is created from the waves of a river under the moon,He is created from the blend of gold and silver. [17]

Manas is not an ordinary man, but a hero of tremendous power and wrath. When filled with rage, his eyes turn red like fire and he desires to drink human blood. He is destined to conquer the world even before he is born. In addition, Manas is always accompanied and protected by the spirits of powerful animals such as a black-striped tiger. A lion is by his side, a giant black bird flies above him, and a dragon in front of him. Traditionally, Turkic epic heroes, like the Mongolian heroes, were lonely. They fought with ogres or giants alone. When a hero was alone, he had to have some supernatural powers to defeat the enemy. In Manas we still see the traits of that ancient theme. Physical descriptions of Manas reflect the supernatural image of the ancient hero.

Although some of the main stories in the epic deal with recent history of the seventeenth and eighteenth centuries, there are many archaic elements and themes in the epic, which reflect its ancient origin. As time passed, the "primitive" plot as well as the archaic language of the epic went through many poetic transformations adapting to the new historical, socio-economic and religious developments of each century or decade. We find both ancient and recent poetical elements, e.g., in hero Manas' description. For example, as traditional epithets, Manas has kabïlan, "tiger," arstan, "lion," kökjal, "blue-maned," kankor, "bloodthirsty," etc., which reflect the ancient "totemic" religious worldview of the Kyrgyz. The new generations of epic singers added new characteristics to the hero according to their own personal knowledge and poetic innovations. Those supernatural descriptions of Manas' personality were renewed. For example, the nineteenth-century epic singers who lived during the peak of Islamic/Sufi influence among the nomadic Kyrgyz, made the hero Manas a "pious Muslim" who fought against the infidels. Saiakbai Karalaev had all the ancestors of Manas be blessed by Allah, The Prophet Muhammad, and Sufi saints.

The religious world of Manas

From the opening lines of the epic Manas we see the presence of Islam, especially Sufism, in Kyrgyz nomadic culture. The singer begins by describing Manas' ancestors and associates their greatness and merit with Sufi holy men.

His forefathers were all khans,Blessed by Kïdïr from the beginning,His ancestors were all khans,Blessed by Kïdïr from the beginning.In places where they had stayed overnightSacred shrines were built, forGod had blessed them from the beginning.In the places where they had passed byA city with a bazaar was established, forGod had blessed them from the beginning.They had exchanged greetings with twenty Sufi masters,Learned writing from a caliph,And they thus were called great "sahibs." [18]

The Central Asian nomads and nomadic empires did not exist in isolation. They interacted with other neighboring sedentary states and cultures such as Chinese, Persian, and Russian. As a result of their direct and indirect economic and political interactions with the sedentary world, they borrowed and adapted many of their socio-cultural and religious values. When in various historical periods the nomadic Turks, including the Kyrgyz, adopted Islam, their religious worldview, now wrongly called "shamanism," was heavy influenced by the new Islamic faith. In the eighteenth and nineteenth centuries, Islam, particularly its Sufi branch, spread widely among the Central Asian nomads. Along with Islamic and Sufi ideas, beliefs and practices, many Arabic and Persian religious terms and expressions were incorporated into the Turkic

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languages, including Kyrgyz. The original meaning of many of those religious terms and ideas, however, was lost or altered during their incorporation into the nomadic Kyrgyz culture.

The role of Islam among the nomadic Kyrgyz and Kazakhs has always been a controversial topic in western scholarship. Thomas Allsen maintains that the Central Asian Turkic and Mongol nomads possesses rich nomadic cultures with their own "cosmological precepts, aesthetic norms, and system of moral and economic values. And it was these indigenous worldviews and tastes that provided their criteria for borrowing when they encountered and surveyed the cultural riches of the sedentary world." [19] Allsen explores how nomadic Mongol rulers made use of the cultural and economic resources of the sedentary subjects and argues, "nomads did not borrow randomly, but selectively by filtering new, external elements through their own cultural norms and aspirations." [20] He compares this "selective borrowing" to a psychological mechanism known as "reidentification." That is, "whenever individuals or cultures encounter a new phenomenon, there is a pronounced tendency to place it into an established category, that is identify the new with something already familiar from experience." [21] This concept of "reindentification" offers the best means to understand the history and nature of Islam/Sufism in nomadic Kyrgyz society. Kyrgyz Islam has never been the same Islam practiced in other Muslim countries such as Saudi Arabia, Kuwait, Iran, etc.

Today new scholarly findings show that the communal and ancestral aspects which make life possible form the "distinctive" and central focus of Inner Asian religious life. [22] The Kyrgyz people honor the spirits of their ancestors for they believe in those spirits' strong power to bring misfortune to an individual, family or community, if they are not remembered, respected, and offered special food accompanied by a recitation from The Quran. In Sagimbai Orozbakov's version of Manas, for example, old Jakïp, father of Manas, visits a mazar, a sacred place, usually the tomb of a Sufi saint, and asks for a child. Both in Saiakbai Karalaev's and Sagïmbai Orozbakov's versions, Jakïp's wife advises him to offer a feast to the people, including the poor, orphans and widows, by slaughtering many livestock.

In other words, as Devin DeWeese asserts, "the ancestral spirits are the a central focus of the most common and most sacred religious practice among Inner Asian peoples." [23] In particular, the Sufi concept of "saint" or "saint worship" nicely fits into the existing cult of ancestor of the nomadic Turks. However, it is important to note that institutionalized Sufism, i.e., wali and tariqa complexes involving a strong devotion of disciples to Sufi masters, which are found in other parts of the Muslim world, do not exist among the Turkic nomads. [24] In contrast, the Sufi order of Naqshbandiyya, founded in the fourteenth century in Bukhara, was quite popular in pre-Soviet Uzbek urban life.

Another important factor which must have made Sufism attractive to the Kyrgyz nomadic culture was music. As we know, music is important in Sufism. The nomadic Kyrgyz also had a great respect and love for music, songs, wisdom poetry and epic songs. The native oral poets and singers were the ones who spread the new religious ideas and knowledge of Sufism through their improvised wisdom poetry. Under Sufi influence, a new generation of Kyrgyz oral poets emerged. This group of eighteenth- and nineteenth- century oral poets, called "zamanachï akïndar" ("Poets of Time") by Kyrgyz scholars, sang about changing times. Much of this poetry refers to the Russian colonial period in the nineteenth century. Although most of these poets were literate in Arabic, they composed their songs orally in traditional Kyrgyz poetic structure, i.e., keeping the 7-8 syllables in each verse line, following alliteration and end rhyme, and accompanying themselves on the komuz (the Kyrgyz three-stringed "guitar"). Their poetry dealt with Sufi religious ideas as well as Kyrgyz philosophical concepts and ideas about this world and the next world, about Nature, the sun, water, trees, youth and old age.

We know very little about the actual spread of Sufism among the nomadic Kyrgyz. However, from the presence of many Sufi religious terms and ideas in the Kyrgyz language, especially in Manas, we can say that Sufism was better received by the nomadic Kyrgyz than was traditional orthodox Islam. One of the war cries or prayers which the hero Manas and his Kyrgyz people use is "Baabedin," or Bahauddin Naqshbandi, the founder of the fourteenth-century Sufi order Naqshbandiyya which was popular in Central Asia. Most of the key Sufi terms found in Manas are still actively used in Kyrgyz but have lost their original meanings. The Kyrgyz, however, pronounce these words according to their own linguistic characteristics: sufi=sopu; awliya'=oluya (protege of God who possesses some supernatural power); caliph=kalpa/kalïypa; nafs=napis (personal ego); pir=pir (Sufi master); darvish=derbish (wandering Sufi dervish), iman=ïman; ahwal=aqïbal (mystical state in Sufi practice).

The presence of Islam and Sufism in Manas does not, in any way undermine the significance of the Kyrgyz native or pre-Islamic religious worldview. It exists side-by-side with Islamic/Sufi ideas and beliefs. We find many un-Islamic religious practices and beliefs such as taboos, traditional blessings or incantations, burial customs, and healing with animal bones. Since the Kyrgyz and Mongols share similar nomadic culture and way of life, we find analogous religious beliefs and practices in the two societies reflected in The Secret History of the Mongols (=SH) and in Manas. Although the Mongols

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were tolerant towards other religions and often converted to Christianity and Islam, they kept their "shamanistic" beliefs and traditions. The language of the SH is rich in proverbs and sayings, metaphors and parallelism, prayers and incantations that inform us of the ancient "shamanistic" worldview of the Mongol people. Their kams, i.e. shamans, played an important role in the society. They identified which days were favorable or not favorable for carrying out certain business. The SH mentions that Chingiz Khan himself, before going on a campaign, always read the portents in a burnt shoulder blade to determine its prospect for success. In the genealogy of Mongol khans and the history of the Mongol Empire written by the Muslim statesman and historian Rashid Al-Din, we read about jaychïs. Rashid Al-Din writes that during the conquest of the Khitayans, Tolui khan, brother of Ögedei khan, orders his jaychïs to practice rain magic, which causes strong blizzards and wind, snow and heavy rain in the middle of summer. It starts raining not on the side of the Mongols, but on the side of the Khitayan's army:

... the Khitayans, because of the excessive cold, were like a flock of sheep with their heads tucked into one another's tails, their clothes being all shrunk and their weapons frozen. He ordered the kettledrum to be beaten and the whole army to don cloaks of beaten felt and to mount horse ... And the Mongols fell upon the Khitayans like lions attacking a herd of deer and slew the greater part of that army, whilst some were scattered and perished in the mountains. [25]

Similar descriptions are found in Manas. We read a lot about Kara Kalmyks, Manchus and Kïtay ayars (soothsayers) and fortunetellers who use their magical powers during battles. Like the Mongols, the nomadic Kyrgyz also believed in the power of jaychïs who use a special rock called jay tash to cause severe rain storms in order to defeat their enemy. Manas also uses the jay tash during one of his battles with the Kalmyks.

Historical significance

The nomadic Kyrgyz did not leave written accounts about themselves. We mostly read about the history and culture of Central Asian nomads from historical travel accounts written by their sedentary neighbors such as Persians, Chinese, Russians, and Europeans. As representatives of the sedentary world and culture, authors of those written accounts could not fully understand the essence of the lifestyle and worldview of nomads and looked down on them. Central Asian Turkic and Mongolian nomads were portrayed as "wild," uncivilized" and "brutal" people who aimlessly roamed on the steppes and mountains with their livestock. During the seventy years of Communist rule, the Soviets made the Central Asian nomads sedentary and brainwashed them by telling them that their past lifestyle was uncivilized and backward. For the Soviets, the history of the Kyrgyz, like other Central Asian peoples, began from the 1917 "Great" October Revolution, and the history before that period did not exist. The Kyrgyz had to take pride not in their past nomadic culture and history, but had to be grateful for the their "great older brother," the Russians, for bringing them "the light of civilization." As a result, many Kyrgyz developed low self-esteem and a "slave mentality." The legacy of the Soviet propaganda education still exists among those people who lived most of their lives during the Soviet period.

Since independence, however, there is great interest in the Kyrgyz nomadic past and history both among scholars and the young generation. Today, the younger generation of Kyrgyz is growing up speaking more Kyrgyz and learning about both their pre-Soviet and Soviet history and culture. Since the Manas celebrations in 1995, the teaching of the epic Manas has become important in schools and higher institutions. Schoolchildren learn about the "seven wisdoms or testaments " in Manas which have been held up by President Akaev as national ideology.

Despite the fact that the epic Manas is not considered a "historical" poem in traditional sense, it contains a significant amount of historical and socio-cultural information not only about the Kyrgyz, but about their nomadic and sedentary neighbors, tribes, states, and empires with whom they had historically interacted. For example, in the first eight episodes of Manas presented here, we learn a great deal about the religious beliefs and practices of Kïtay, Kalmyks, and Manchus as well as about their military clothes, arms, and strategy.

The rich interweaving of socio-cultural and historical realities in Manas makes it difficult to divide the events of the epic into various historical periods. Hence, as Kyrgyz scholars note, "Manas is the resonance of the ancient and the reflection of the recent times." [26] Some of the motifs and themes as well as the human characters in the epic seem to have been established already in the Old Turkic period, i.e., the fifth-eighth centuries CE and reflect religious beliefs and customs of that time. [27] As the well-known scholar of Central Asian epic studies, Zhirmunskii, noted: "The plot of the epic Manas was finalized during the Kalmyk invasion [of Central Asian Turkic peoples] in the sixteenth and seventeenth centuries." Therefore, "the Kalmyks appear as traditional enemies not only in Kyrgyz epics, but in Uzbek, Kazak and Karakalpak epics as well." [28]

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Geography of Manas

The geography covered in Manas is so vast that it was necessary to have a special entry in the Manas Encyclopedia, "Geography of Manas." The epic encompasses the entire Eurasian continent extending throughout Inner Asia and from The Caucasus to The Crimea and all the way to the Japanese islands. [29] The names of Tibet, The Himalaya, India, and Mecca, and names of north-western African countries are also to be found. The core geographical areas in Manas are, however, the territories of Kazakhstan, The Altay Mountains, China, Innermost Asia, and Eastern Turkestan. [30] The Manas recorded from Sagïnbai Orozbakov contains 532 geographical place names and 113 names of ethnic groups, most of which existed in history. The epic singers were knowledgeable about geological occurrences and changes on the Earth. They tell about such natural phenomena in Manas:

The mountains fell apart, turning into ravines,Ravines shook, turning into mountains.Many seas became extinctLeaving only their names behind.Every fifty years, people were new,Every hundred years the earth was renewed.

In other words, they "confirm the philosophical axiom" that nothing in the world is static; "everything is in constant change and movement." [31] The singers not only mention these places, but describe in some detail the flora and fauna in the landscape.

Recording of Manas

The first historical reference to Manas is in the fifteenth-century manuscript "Madjmu at-Tawarikh" (A Collection of Stories) written by a Tajik Saif ad-din, the son of Aksikan Shah-Abbas. [32] According to the Kyrgyz scholar Samar Musaev, in this manuscript the author tries to use the hero Manas and the epic's main episodes to praise Muslim sheikhs. This fact tells us that Manas was popular at that time. [33] The recording of Kyrgyz oral literature began in the second half of the nineteenth century with the Kazakh ethnographer Chokan Valikhanov who traveled among the Isïk-Köl Kyrgyz in 1850's and was continued by German scholar Wilhelm Radloff who visited them in 1860s. These two men recorded some of the main episodes of Manas and published them in Russian and German. In 1903, as part of the scholarly expeditions carried out by the members of the Russian Geographical Society, several Russian scholars came to the Kyrgyz, recorded some episodes from the Manas trilogy and published their translation in Russian prose. The massive recording of all the genres of oral literature, especially epic songs, dates from the early 1920s when the new Soviet government began promoting national languages and cultures of non-Russian nationalities. During the Soviet period, the recording of Kyrgyz oral literature began with the epic Manas sung by one of the last master epic singers, Sagïmbai Orozbak uulu (d. 1930) as well as from other well-known singers and oral poets. The recording of the longest version of Manas sung by Saiakbai Karalaev began in 1936 and ended a year before his death in 1971. By that time, as the singer noted himself, he had already become old and therefore could no longer recite the epic as well as he used to do when he had his strength and health. However, the original text of his version was never fully published. [34] The editors omitted many repetitions, stories and perceived shortcomings. [35]

Today, as result of the 1995 Manas celebration, Kyrgyz scholars have published academic editions of the epic's original full texts recorded from the last two master-singers, i.e., Sagïmbai Orozbakov and Saiakbay Karalaev. Chokan Valikhanov was right in describing Manas as encyclopedia, for the Kyrgyz scholars also published a two-volume "Manas" encyclopedia, a compendium of all the information and materials in and pertaining to the epic.

Manaschïs, Singers of Manas

His forefathers were all khans,Blessed by Kïdïr [1] from the Ju Kaba Atabek-uulu S

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beginning,His ancestors were all khans,Blessed by Kïdïr from the beginning.In places where they had stayed overnightSacred shrines were built, forGod had blessed them from the beginning.In the places where they had passed byA city with a bazaar was established, forFrom the quail-like eyes Of poor Jakïp, who was torn apart,Drops of tears streamed down,From his black-currant eyesStreamed tears the length of a whip.Karalaev's language and vocabulary is very rich in such traditional expressions and

sup

Mamai

agymbai Orozbakov

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metaphors, which infuse his recitation of the entire epic. Animals, birds, and plants are used very often as poetic devices in describing one's feeling or in comparisons.

Saiakbai Karalev

Seidena Moldoke-kïzï

Urkash MambetalievIt is not known when and by whom the epic Manas was composed originally. People remembered the heroic deeds and kindness of certain historical personalities

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for a long time and their jomokchus, i.e., storytellers or epic singers, developed some of those major historical events into epic songs in which they glorified the life and the deeds of the hero. The singer named Ïrchï uul, who acts as one of the forty companions of the hero Manas in some episodes, is remembered among the Kyrgyz. According a legend, it was Ïrchï uul who composed the original version or the first lines of Manas in the form of a lament, glorifying the heroic deeds of Manas after his death. Later, all the laments were brought together by a legendary singer named Toktogul, who is

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believed to have lived about 500 years ago and created the epic Manas out of those separate songs. [36]

Another challenge to translating Manas is the abundance of terms related to horses. Horses play a significant role in Kyrgyz nomadic culture; therefore they are one of the key animal characters in their epic songs. Horses are considered the wings of a man. The expression or term "janïbar" (one who has a soul) is usually applied to a horse. Nomads raised thousands of horses and trained good stallions to be used during wars as well as for traditional horse games. The horse is the

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best friend of the hero. In Karalaev's Manas, the hero Manas and his horse Taitoru are born on the same day at the same time. In Kyrgyz epics, all horses of heroes have names and some have the ability to speak understand and speak human language. The nomadic Kyrgyz have different names for horses as well as for other animals, according to their age, sex, color, and skill. For example, a foal, both male and female, is called kulun, tai is a yearling, baital is a two-year-old female horse, kunan is a three-year-old horse, bïshtï is a four-year-old. After the age of four, the age of the horse is counted by

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asïi. Asïi is age five, which can also applied to a camel and horned animals such as deer. In addition, there are several terms for a stallion, steed or charger: buudan, tulpar, argïmak.

The epic Manas is so vast both in size and content that it is impossible to address all the issues in the epic in an introduction like this. Readers will find additional cultural comments and annotations in the footnotes. Please feel free to send me any suggestions and ideas to improve the English translation. I can also answer your questions or take comments about the epic via e-

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mail. My e-mail address is [elmira@u.washington.edu]. While I am not a trained manaschi, I include here a sound recording of my recitation of a summary version of the "First Heroic Deed of Manas," transcribed from a performance by Sagymbay Orozbakov.

The following sections have been translated:

Ancestors of Manas (Before He Was Born) Birth of Manas and His Childhood Jakïp Gives Manas to Shepherd Oshpur The First Heroic Deed of Manas Esenkhan Sends Joloy and Döngö with the Army of Ten Thousand

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to Capture Manas. Manas Kills 200 Men of Esenkhan and Plunders Their Camels and Goods. Jakïp and Akbaltay Prepare to Move to Ala-Too. Joloy Launches a Great Attack on Them.

Last revised March 4, 2005

ANCESTORS OF MANAS (BEFORE HE WAS BORN)

Manas is sung without an accompanim

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ent of any musical instrument both by men and women, but traditionally male singers were more popular because they traveled more than women. Unlike other Kyrgyz epic songs, the epic Manas has a unique style of singing. It involves not only singing, but acting as well. The style of the song varies according to the nature of the stories. If the singer sings about a battle, he vividly recreates that scene for his audience. If he describes a tragic scene, e.g., death of a hero, he expresses that by singing laments and crying with actual tears. He does not just recite the epic, but acts it out by speaking the language of each

37

character.

The epic singers were traditionally called jomokchu (derived from jomok, fairy-tale). The contemporary term manaschï, singer of the epic Manas, is a new term coined during the Soviet period and it refers only to those who recite Manas. Every singer of Manas had his own pupil, who learned the epic from the established master-singers. First they learned some episodes and then the main stories by heart. Later, if they possessed the gift of improvisation, they added their own words and innovations. [37]

During the various stages of becoming masters of the epic,

38

manaschïs were divided according to their poetic and improvisational skills into three categories: üyrönchük manashcï (new learner manaschï), chala manshï (not a true manaschï), chïnïgï manaschï ("true manaschï), and finally chong manaschï (great manaschï). [38]

Saiakbai Karalaev

Saiakbay Karalaev (1894-1971), who is called the "Homer of the twentieth century," was one of the last "chong manashchïs" from whom the Manas trilogy (Manas, Semetei, and Seitek), consisting of half a million poetic lines, was recorded. Saiakbai Karala uulu mostly

39

known as Karalaev, was born in the Ïsïk-Köl region of northern Kyrgyzstan. His family was poor and they had to work for wealthy Kyrgyz to earn their living. Karalaev began reciting Manas when he was about sixteen to seventeen years old. His grandmother played a key role in instilling the "seeds" of Manas in her grandson. Karalaev heard the main stories of Manas from her. [39]

Well-known or great manaschïs like Saiakabai Karalaev usually did not say that they learned Manas from someone or previous master-singers. Becoming a great manaschï involved

40

some kind of spiritual transformation of the singer who had a vision by seeing a special dream in which he was visited by the hero Manas himself or by other main characters in the epic. Saiakbai Karalaev also connected his singing of Manas with a visionary dream. He saw that special dream in his early twenties. His dream is described in the following way: "On his way from Semiz-Bel to Orto-Tokoy, he saw a white yurt in place of an old big black rock. He became very scared from the loud noise that came from the sky and fainted. He then woke up and entered the yurt where he was offered food by Kanïkei, the wife of

41

Manas. When he came out from the yurt he met a man who told that he was happy that they encountered him on their way to Beijing:

Causing a great calamity in the world,With about forty or fifty tümön [40] of armyWe are going on a war campaignTo the far away and hazy Beijing.

He then told him: "I am that Bakai who finds the way in the dark and words of wisdom when necessary. I want to give you the gülazïk [41] of Manas, open your mouth." [42] He then introduced some of the forty companions of Manas. Bakai's putting food in Saiakbai's mouth signifies the

42

idea of receiving the gift of singing from the wise man Bakai.

In the same year in 1916, a big uprising against the Russian Tsar and his colonial rule took place in the whole territory of Central Asia. The uprising among the northern Kyrgyz was the most tragic experience. Terrified by the brutal oppression of the Russian army, who were sent to suppress the uprising, Saiakbai Karalaev, together with his family and thousands of many of other Kyrgyz people, fled to Kashgar (Kashi). They returned from Kashgar after the 1917 October Revolution and from 1918 until 1922,

43

Saiakbai served in the Soviet Red Army. [43] Like many other young men and women, he was recruited by the new Soviet government to become a local village administrator and spokesman to spread the new Soviet and Communist ideology.

Saiakbai's "career" as a manashcï began during the early years of Soviet rule among the Kyrgyz. In mid-1920's he met with two other established manaschïs from whom he learned the skills of singing Manas. [44] The recording of the first part of the Manas trilogy, which began in 1932, was finished in 1937. This process of gathering folklore was part of the

44

Soviet campaign which promoted national language and culture of the non-Russian peoples who experienced the colonial oppression of the "White" Tsar. The first recording of his singing on a tape recorder and videotape was carried out in the 1960's. [45] As the well-known Kyrgyz scholar Bolot Yunusaliev, who had close a relationship with the singer, notes: "The Manas trilogy has never been recorded from any other singer than Saiakbai. Therefore, his version is unique and the only one. This is a greatest and priceless gift, which Saiakbai left for his people as well as to all mankind."

45

[46]

Those people, including foreigners, who saw and listened to his recitation of Manas were quite moved by his powerful spirit and high artistic singing talent. The Algerian Minister of Culture noted: "You [the Kyrgyz], say that you had no written literature and books. He, this elderly man, is indeed your national library." [47] During his recitation of Manas, he made his listeners cry and laugh. Those who listened to his performance described him in the following way: "While he was singing, we not only saw him before us, but pictured the epic's characters as well." [48] Chingiz

46

Aitmatov compared Saiakbai's singing to a symphony orchestra: "Saiakbai was not only an oral poet, but a great artist and composer. Like a symphony orchestra, he varied and changed his voice a thousand times. He moved from tragedy to lyrical songs, from lyrics he moved to drama, then within a short time he burst into tears, then became joyful, then tired, then became energetic again. Sometimes he sounded like a teeming army of soldiers, sometimes he became as calm as a lake, sometimes he became like a fast and strong wind, and rushed like a river." [49]

Notes on the

47

Translation

The epic Manas was the first piece of Kyrgyz oral literature to be recorded and translated into other languages. [50] Here I shall comment but briefly on previous English translations of the epic. In 1977, Arthur Hatto, a British scholar of epic studies, translated into English one of the main episodes of Manas called "A Memorial Feast for Kökötöi Khan," which had originally been recorded by Radloff. [51] Even though Hatto used the original Kyrgyz text for his translation, he misunderstood many words, customs, and socio-cultural issues mentioned in the epic. He

48

did not speak Kyrgyz, nor had he lived among the Kyrgyz, and therefore was not able to give the flavor of the original language and provide the socio-cultural context.

The second English translation of Manas was done by another British scholar, Walter Mayor. His two-volume translation was published in 1995 in honor of the Manas celebrations. Kyrgyz scholars of Manas, who do not know English and thus have no means of checking the authenticity or quality of his translation, are very happy about it. Mayor, too, did not know Kyrgyz, and therefore used the Russian

49

translation of the epic. In other words, his translation of Manas is a translation of the "beautified" Russian translation. This factor alone undermines the authenticity of his translation. There is no need for further discussions of his translation of Manas, for any translated text done from a secondary source is only of secondary value.

By criticizing these two British authors' English translations of Manas, I am not claiming that my translation is better in terms of the quality of my English. My English may not sound as poetic and sophisticated as the English of

50

these native speakers who are professional translators. However, a deep understanding of the original text and thus remaining truthful to it should be the most important rule of translation.

Being the first native Kyrgyz scholar to undertake the English translation of Manas is a great honor as well as a great responsibility for me. As a non-native speaker of English, however, translating the first eight episodes of the epic was quite challenging albeit an exciting experience. By translating almost every word and term in each verse line and providing explanations and socio-

51

cultural context for them, I learned a lot from Manas about my own people, culture, and history. Also, I would like to mention that, as a representative of the Kyrgyz people and culture described in Manas, I felt very proud about the Kyrgyz language and Kyrgyz singers who developed it to its highest degree. At the same time, however, while translating this rich, descriptive, and poetic language of Saiakbai Karalaev, I regretted the fact that I could not reproduce that original poetic and eloquent language in my English translation. Manas indeed deserves a much superior, poetic English

52

translation. Like all other Kyrgyz traditional epic songs, each verse line of Manas contains 7-8 syllables and maintains alliteration and end rhyme. Therefore, only a great English poet can help us to keep these important poetic features of the epic, and I very much look forward to cooperating with that person in the future.

However, I would like to thank my academic advisor, Professor Daniel Waugh, who took his precious time and read through my translation with me line by line and polished my English.

I have translated the first eight episodes of Manas

53

recorded from Saiakbai Karalaev as published in the latest 1995 academic edition, i.e., the full original version which had until then not been published. A popular version of it had been published in four volumes in 1984, but it was heavily edited. The academic or scholarly edition provides interpretations and explanations for many of the archaic terms and expressions which are no longer used in modern Kyrgyz. The academic edition numbers every tenth line; for reference the numbering has been retained here, although in a few cases I have combined lines, which

54

means that the translation may appear to be a line short. Omissions of text have been denoted by bracketed ellipses.

Since my translation is aimed towards a general English speaking audience, not to a scholarly community, I elected to cut some repetitive parts of episodes without losing the main thread of the story. As mentioned earlier, repetitions are one of the important characteristics of oral epic poetry. However, the singer, Karalaev overdoes repetition of certain scenes in the epic. Such repetition may be found, for example, where he

55

describes how the Kyrgyz suffered from the Kara Kalmyks and Manchus when their leader Karakhan died. These frequent and long repetitions of certain scenes tell us that the recording was not carried out in favorable conditions, i.e., in a natural setting with a real audience. When the recording is done manually with a pen and paper in an artificial setting, the singer loses the Muse which inspires him spiritually and thus helps him improvise flawlessly and make smoother transitions from one story to another. Karalaev would not have repeated to that extent

56

had he been singing Manas in a natural setting in front of a live audience.

Keeping the same number of syllables in each verse line was impossible in English. I was mainly concerned with conveying the original meaning of the verse lines. There are many old terms, fixed expressions, proverbial sayings and names of objects which are hard to translate into English. Similes, metaphors, fixed epithets, parallelisms and repetitions are important devices in Kyrgyz epic poetry. In addition, it is filled with other genres of Kyrgyz oral literature such as laments, curses,

57

blessings, humor, and examples of fairy tales. In struggling to translate these features I have tried to remain as truthful as possible to the original text. By doing that, I may not have been kind to my English readers who expect a poetic text to sound poetic. But I hope they appreciate my genuine effort to give them the feeling of the language and unique style of Manas in which the beauty and richness of the Kyrgyz language is celebrated. After all, the epic Manas was not meant to be read, but be recited out loud with the synchronization of voice, facial expressions, and gestures. Those who read Manas or any other

58

traditional poetry in Kyrgyz will believe that Kyrgyz is truly the language of artistic oral poetry.

Here are some examples from the epic to show the how poetic and difficult to translate the language is. Karalaev often uses the popular Kyrgyz epithet spoken by men "Kïzïtalak." Through the voice of the Kyrgyz, he curses the Kalmyks as "Kïzïtalak Kalmyks," i.e., "Kalmyks whose daughter(s) are divorced." Without its cultural context, this expression does not give any sense of cursing in English. The expression is related to Islamic marital issues. In Islamic culture,

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when the husband wants to divorce his wife, he can proclaim three times the word "talak." When the nomadic Kyrgyz were introduced to that Muslim custom, the idea of being divorced in that manner must have been so demeaning and shameful that they used that expression in the form of a curse or nasty epithet. One whose daughter was divorced lost his pride and respect in a nomadic society in which divorce was almost non-existent. So, I have translated this expression as "good for nothing" which gives that sense of being useless.

The epic also contains several traditional

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expressions and descriptions related to Kyrgyz women which need a cultural context. Kyrgyz make a clear distinction between married and unmarried women. Traditionally, married women and unmarried girls had different styles of braids and headdress. In Manas, [unmarried] young girls are described as "besh kökül," maidens with five [multiple] braids. It is an insult to call an unmarried girl a "woman" in Central Asian culture. Another fixed poetic epithet for beautiful Kyrgyz married women in Manas is the following: "Kelengkor chachpak, keng sooru [kelin]," "young

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married women or brides with kelengkor chahpak braids and wide hips." In Kyrgyz culture, women with long braids, a slender waist, and wider hips were considered beautiful. And these features became fixed epithets for women's beauty in poetry.

The following lines describing Jakïp provide an example of poetic comparison which strictly follow initial and internal alliteration and parallelism. The content is also very specific to Kyrgyz nomadic culture and thus hard to render in English:

Bölüngön Jakïp baykushtunBödönödöy közünönBölöl-bölök jash ketip,Karagattay

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közünönKamchï boyu jash ketip . . .

10 God had blessed them from the beginning.They had exchanged greetings with twelve saints, [2]Learned writing from a caliph, [3]And they thus were called great "sahibs." [4]His first forefather is Böyönkhan,From Böyönkhan is Chayankhan,From Chayankhan is Nogoykhan,Nogoykhan was undefeatableThose who fought with him were doomed.The last had lived along the Sompuk river,

And no one dared to face

him.From

Balakhan is Karakhan,Who was strong,

mighty, and full of wrath,He, too, was harsh on his

attackers.He was born

from the Kyrgyz,

People were terrified from

his might/valor,For he had

brought chaos among the Kïtay.

Who was strong, mighty,

and full of wrath,

He, too, mowed

down his attackers.

During the reign

of Karakhan,

40 His guesthous

es, the five

sarays [5]... --

Don't ask how this

20 Those, who fought with Nogoy, were made to crawl.His grandfather,Who was from a lion breed,Was a bloodthirsty man.From Nogoykhan is Balakhan,Balakhan's heroic deedsWere known in every places.He caught and beat thoseWho talked back to him,No one could fell him from [horseback]

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brave man lived

--He was

known for many

things.He had strong

wrists and a stone heart,

He became

known as Karakhan,He, too, was a strong like an

elephant,He was greater than a

spearman,

He, too, mowed

down his attackers.His might

was great, his wrath was

strong,He, too,

had brought chaos in

the world.50

When that Karakhan

passed away,

When he left for

the placeWhence no one

returned,Crushing

the kereges and uuks

[6]Of the

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Argïn and Kyrgyz,

From the Kïtay came Molto khan,

He made women

and girls cry,

From the Kïtay came Molto khan Whose

devastation lasted

for a century,

Then came

Alööke after him,Preparing

his warriors

Began the devastation,He did not spare at allThose who spoke against him.He asked for much booty,He colored with red bloodThose who refused to pay him,He did not spare a soul as tiny as a strand of hair.When he

And choosing the best warriors.When the Argïn and KyrgyzSettled along the river,Their Karakhan passed away,It was as if their fire had been extinguished,There was no one to speak up,His many people had no courageTo fight back against their enemy.Molto khan from the Kïtay

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had pulled his strength together,Blood of the numerous Argïn KyrgyzFlowed like a river,60 30

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Unable to withstand their wrathMany Kyrgyz

1260 Like a new bride.

Akbaltay was a wise man,

indeed,He

quickly dismount

edAnd ran towards Alööke.

Kneeling on the ground

He bowed before Alööke

Eloquent AkbaltaySharpene

d his black

tongue,Before

the khan Alööke

1270 Noble Baltay spoke

eloquently:

"Hero, if you're

indeed a khan,If you

want nice land,

here take it!

If you want to

exterminate, here are the Kyrgyz

subjects!Hero, if

you want to kill, here I am!

I have no strength

to exchange

blows,I have no option to fight with

you,I have no tongue to

quarrel with you,I can in no way clash

with you.If you want

plenty of livestock, here they

are!

1280 If you want to shed blood,

here it is!If you want

subjects to rule,

Here are the Argïn

and Kyrgyz

peoples!If you

want to denounce

me as wicked,Here I

am, their leader, Baltay!"When Baltay spoke these words,"Indeed

your words are

true," they said,

Molto khan stood

watchingAnd to Alööke himself

He gave a harsh order:

335

perished.What is seen today is gone tomorrow,What a crappy world this is, indeed!"If this brave man is enraged,He will uproot us andCompletely wipe us out," they said.People grieved much,Everyone who was fully grownBowed before Alööke, the heroWe can't just slaughter the peopleSaying that the cursed Buruts did it.We need land to survive,In order to collect tribute,We need the masses of people.We should find the robber,And destroy the evil spiritOf that good-

336

for-nothing Burut!Then Alööke spoke thus:

1300

Listened to Alööke's words,His extraordinary warriorsBegan attacking and causing chaos.Without killing them they capturedAnd trussed them up.The khan doesn't order twice,So, the noble Baltay and Jakïp,Together with their forty Kyrgyz familiesWere driven away towards Altay.Others were driven off to Iran

337

1340

1380 As for their sons remaining,

They turned them into

slavesAnd made

them servants

For the khan of Kakan's

guard.They beat up all the

strong menAnd took as

bootyAll the

women and children.They also plundered

swiftlyThose ninety

thousand mares in the mountains.

They feasted in the Kyrgyz yurtsAnd scattered their four kinds of livestock.

338

They stole their horses from the pastures.If the Kyrgyz came near them,They scattered their brains.Thus they taught their lessonTo these people.They tied up the weak,They captured and killedThe strong who resisted.[...][...]Let's leave them for nowAnd talk about thoseBrave men who were captured and tied up,The destitute people who were driven away.Their leaders, Baltay and Jakïp,Their hands were tied up,Their eyes showed fright.Sixty thousand Kïtays and many commandersRounded them up.They herded them alongWith only six yaks and four mules for transport,They sent them awayWith only the

339

milk of six goats and three cows --This little for the Kyrgyz of forty families.

They were wasting away.With no way out,With their hands tied behind,They suffered privation.They didn't rest in daytime,Didn't sleep at night,They exiled them in this way.[...]It is the land of Tïrgoots and the teeming KalmyksTheir forefathers had never seen this land.So they reached Ak-Talaa and haltedAnd became guests in Ak-Talaa that day.At the break of day,When the light touched the ground,When the eastern horizonHad already begun to glow,Stars twinkling in the sky

1820

340

1900 The poor people

341

of the forty Kyrgyz families

By milking animals and

drinking their milk,They took

care of their needs in this

way,By herding mares on

horseback,They took

care of their needs in that way.By eating

the congealed goat's fat

Of the Kara Kalmyks and

Manchus,By earning the right to eat their fat

yearlingsThey took

care of their needs in this

way.Spoke wise words vigorously:"Destitute forty families,We are far away from Muslims, i.e.,From the sheikh with his khanate and blue-shirt soldiers,Exiled Muslims,They call their land Altay,The Kara Kalmyks in Altay

342

Are, indeed, wonderful people.My children, we should leave our grief behind,We can't find our Kyrgyz by grieving,They inhabited the wide Altay,In front of their yurts,Each family kept a thousand mares.Among the many Kalmyks are the Tïrgoots,Who have playful horses,Which were never tamed and bridled.These nice KalmyksHave kept the four kinds of livestock.The forty exiled families,With their leaders Jakïp and Akbaltay,

1920

1960 But the Kara

343

Kalmyk-Manchus

Are people who don't

know how to plough.May the Creator

banish this misfortune!Instead of lying down

idly,You can buy a yearling

horseFor a panful of harvest.Work hard,

my children, work,

Your hungry stomachs

will be full,Those who

are lean will flesh out."Akbaltay

spoke wise words,We don't have

the protection

of the Nogays,

There is no forest where we can hide,

We don't have our people,

we've no running springs,

We shouldn't lie down idly.We are a destitute people

trying to survive,

We remain now

amongstThe Kara

Kalmyk and

344

Manchus.Altay is indeed a beautiful

land,We can rely

on the Kalmyks

Who seem to be noble

people.I'm giving you valuable advice,No trees grow here,So we shouldn't lie down idly,There is no cultivation,So we shouldn't lie down idly.Be it eight or nine years,We must work hardAnd take care of our needsBy struggling with the black earth!The Altay is a famous land, indeed,

Taught those who didn't know,Baltay was a brave and knowledgeable man,Who helped the people understand.The brave Baltay was a lion, indeed,He was indeed a holy manWho spoke wise wordsAnd predicted the future of the world,He was a holy manAnd the famed khan of the Noyguts.We were exiled from far away,

345

We should have plenty to eat this year.We must listen to Akbaltay,And raise many livestock.Any living being needs livestock,We must raise many livestock,And feel full and happy.By working hard we should raise livestockAnd become equal kinsmenTo the Kara Kalmyk-Manchus.Let's leave all our grief behind,

Made furrows on the surface of the ground,Planted handfuls of seeds.They grew crops in summer.The Kyrgyz thus became very wealthy.They ate white wheat bread,In front of their yurtsThey each tied six stallions.With their harvested cropThey bought a sheep for a handful of grain.

346

They bought yearlings for a panful of grain,

The famous Jakïp became wealthy.For many years, howeve

2070 And Jakïp's fame spread as far as the Altay,Uncle Jakïp's, the hero's fameBecame known to the entire people,He became immensely rich with livestock,He was recorded in the cadastreAs wealthy Jakïp,His livestock filled the pastures.Jakïp, the brave manGained the status of a holy manAmong the many people in Altay.

2050 His four

kinds of animals

were countless

.The

leader Jakïp

became rich,With their

pouting lower lipsAnd their two erect

humpsHis

gelded camels

[50] became many.Uncle Jakïp

became wealthy.When he lived in Altay,

The gold of the gray-

maned Uncle Jakïp Filled seven

houses,His

countless mares

filled the pastures,

347

r,He had been longing for a child:

One day Jakïp gathered

348

all the forty Kyrgyz families and said: "I have so many ca

349

ttle, but have no son. What will my future be? Who will inheri

350

t this many livestock?" Jakïp had a grand idea. He threw a

351

big feast, big enough to feed the whole world, and wept, la

352

menting and asking for a son from the Creator in the follo

353

wing way:

"I have many livestock, but I have no child,I pray

354

to the Creator many times,I have no more strength to wait f

355

or a child.My mares in the mountains are countless

In thi

356

s world of torment I have no son,No one like a prize stalli

357

on [52]

Who will inherit my livestock

Which I cannot take to

358

the hereafter!Jakïp kept numerous livestock,Among them s

359

tallions, the argïmak and buudans

Every day he was conten

360

t,Your uncle Jakïp, the noble man,Felt happy among his peop

361

le,Among all the Manchu-Kalmyks in Altay

Jakïp became the

362

wealthiest man.His wealth became known to all.Esenkhan w

363

as also a great man,Who recorded Jakïp in his census, [51]

364

2080

2090 My prize stallions are countlessBut there is no heir to inherit them!I gathered much accursed wealth,I have no choiceBut to accept God's will,My livestock have no owner,I have no son to inherit them,I gathered the accursed wealth, But I'm not able to find a child.What goal will I accomplish

2100 By accumulating much wealth?I've 6,000 gelded camels,Your Jakïp has become, however,Such a miserable man with no child!Among my numerous livestock, which have no owner,I cannot find a son,My noble spirit is unquiet.The pastures are filled with livestock,Yet with no son as heir,My noble soul is restless!

I have camel- and elephant-loads of goo

365

ds, [but] (...)It has been many years since I married

My sec

366

ond wife Chïyïrdï.She doesn't much comb and braid her hair

367

, [53]What kind of cursed life have I?

Bakdöölöt, the daughte

368

r of Baatïrkhan,Has been my wife from the very beginning,S

369

he doesn't give birth to a son even when I show my devotio

370

n,This has been my greatest disappointment.By raising the

371

livestock without an owner,Apart from lacking my own people,I don't even have my sister's children to rely on!I don't have an older brother beside me,I'm surviving in AltayWith no maternal uncles

With no trained stallions to ride in Altay.I'm separated from my exiled eight brothersWho grew up in the same nest.I'm filled with grief, my liver burns, [My brave Kyrgyz people aren't hereTo profit from my livestock,If I die, my people aren't hereMy ancient homeland isn't hereTo herd the livestock with no master!

372

standing behind me!I possess immeasurable wealth,But I don't have my lions, the Kyrgyz peopleWho have large appetitesAnd are never sated!2130 What is the point of my life?With no son to rely onI will pass away with no heir.I raised unschooled stallions,But, with no heir to train and ride them!

373

Since I came to Altay,I raised countless livestock,But it is as though I never rode to pasture,Nor have I heard the cry "Wah!"

I'm filled with sadness, my insides burn,

2150 2140

I've no choice, but to acceptThe misfortune which God sent.I gathered many livestock who need a master,But I don't have a son to inherit them!We are the Kyrgyz of forty families!We live amongstThe Kara Kalmyk-Manchus,With no way to find our people.Oh, my people, what should we do?!

Who presides

in a pavilion

with copper poles!Who will

make crescent

axes With a

hawthorn handle

Will your uncle Jakïp dieAmong these Kalmyks?Saying that Jakïp was childless,Will the Kalmyk lamas divideAll the livestock left behind?Or will their officials humiliate us,The people who have suffered in the past?Will the Kïtay take for themselvesAll the livestock left behind?!There is no one to resistThe Kara-Kalmyk strong man,

374

that doesn't bend?Who

will lead these many exiled peopleAnd look after their

interests?

Who will

make axes with sharp blades

That do not

bend?Who

will lead the

many exiled people

Without neglecti

ng them?"Lamenting the

fact that he had

no son,2180 The rich man Jakïp spoke these words.

His entire

375

insides burnedAs he

fervently

prayed for a son.Even

though his

prayers were

not grante

d,Jakïp didn't die of shame either.When Jakïp

lamented,The

Kyrgyz of

forty families broke

into tears,The

countless

livestock of Jakïp

Multiplied like grass

in spring.

The tears

flowing from the two

eyes,2190 Of

the noble

and old Jakïp,

Stream

376

ed down

his two cheeks

.With his

whole heartOur

brave and rich

Jakïp,Asked

God for a son.Let's leave him

aside now,And start

talking aboutThe

great Esenkh

anFrom the

heaven-like

Beijing.2160

2210 You want to know

377

about Beijing's history?

Beijing is no ordinary land,

An

378

d Kïtay should not to be taken lightly.

Back in the time

379

of Prophet Noah

There was a great flood.

When the flood s

380

wept

The entire earth

By completely covering it up,

There

381

occurred a haunting experience.2170 Now as for the Kakanchïn in Beijing...Esenkhan was a famed khan.He had a sorcererWho can foretell nowThe sufferings of six years ahead.He had a fortuneteller,Who wore a malakay kalpak, [55

382

And fortune tellersWho foretold the futureSeven years ahead.He has magicians and fortunetellersWho tell the truth.

When they went on jihad against the infidels

To c

383

onquer the khan

Of the Chïnmachïn,

They married their wom

384

en

And remained in Beijing.

If we really want we can find

385

there

Pious Muslims, Dungans.

Look carefully and you wil

386

l find

The children of true Kyrgyz

Called Salar 2260 When

387

they strike his tower bell,

Esenkhan's command

Can easil

388

y be heard

Six days distant,

This infidel's sound.

A sign

389

al fire was lit on the tower,

The bell rang loudly.

When

390

they heard the bell ring,

All the soothsayers arrived,

Th

391

ey took the books of divination in their hands and said:2

392

270 "With a face like wheat smeared with oil,

With his ey

393

es glowering like an evening fog,

And looking like a hung

394

ry lion,

There will appear a famous Manas khan,

People wi

395

ll be terrified by his wrath.

He will be born among the B

396

uruts,

When Manas will mount a horse,

Your Tïrgoots will

397

be wiped out.

Of medium height but broad in the shoulder,

398

2280 Manas will be born among the Kyrgyz,

People will be

399

terrified by his wrath.

They will bring forth a perfect m

400

an,

Manas, a lion, will be born among the Buruts,

His ste

401

ps will stir up a sandstorm,

His voice will scare people

402

to death.

A lion will be born,

A brave man who will destr

403

oy the world will be born.

If that Manas is born,

His arm

404

ed men will number eighty-four,Who had remained among the

405

Chïnmachïn of Beijing.

Esenkhan is indeed wise,

He knows

406

how to rule people,

His ancestor is Chïlaba,

He has a pr

407

ecious city

And seven soothsayers,

Who can foretell in se

408

ven days

The sufferings of seven years ahead.

His soothsa

409

yer found out about Jakïp's rise

And came to EsenkhanAnd really shook him up.In front of

2290 Everywhe

re he turns will

be set ablaze.

If Manas is born and he

grows up,He won't leave us alone,

He won't leave

Beijing alone.

Our ancestor

is Chïlaba,

The power of

the cursed [man],Will stir up the world,Such is

the might of Manas.He is the

brave man who creates chaos,Who is thirsty

for blood,And who always defeats

his opponent

.He is the man to bring

chaos2300 He won't

spare his enemy,He will

shed your blood,

Leave all of you in misery,

And make you

scream for your

lives.He will grind your

410

Esenkhan,There stands a watchtower.You want to know about the watchtower?It's ninety thousand arm-spans high,There's a bell on the tower,A bell made from coppery bronzeThat's three arm-spans around.You would run away should you hear its sound!

411

I was terrified seeing his name in the prophecies,Esenkhan, since you are the great khanOf this great city.I ran towards you, my lord,My peaceful life has been shattered.

2410 Whose name is recorded

in the holy

book.Upon

reading that

message,My lord,

my young ribs

shook,The

reason for their shaking

isThat he is the lion named Manas.

He is the lion who will wipe

outNot just

Kïtay, but the entire

world.He has a

horse faster than a bullet,

He has a coat

which is bulletpro

of,

412

My lord, Esenkhan, listen to my words,Manas is a great threat, indeed!If that noble Manas comes into the world,He will be renowned as the Manas

His forty companions are from forty different places,

The forty of them are the wisest leaders of the epoch.

Manas, the gray-maned lion,Never gets his fill of blood,If born, he won't spare any soul,He will erase completelyNot just Kïtay, but the whole world.He has a powerful ancestral spirit and a great name,He is the hero and the backbone of the Kyrgyz.He is the man who will create chaosIn your land which escaped the Flood,And in Beijing of the Kakanchïn.If that man

413

Manas is born among the Buruts,

2500 As for Karïkhan's

golden throne,

It is surrounded by towers

and gardens.There were spread out sixty kilimsWhich were

made of golden

[thread].On top of

them there is the golden

throne,No one had ever seen

such beauty.Were they soaked in

water forty years,

Their color would never

fade,Were they soaked in

water eighty years,

They would never rot.

[...]

414

All the soldiers, soothsayers,And the old men with long ears, listen!His ancestor is Burut --The hero Manas was born, I heardAmong the people called Burut.All the Tïrgoot khans, come,My magicians and soothsayers all come!Fortunetellers, come, thousands of you,And be useful this time!If the boy's name is indeed Manas,

415

[...]2600 He won't

be a slave who

will do kindnessTo this Beijing which stands before you!"

Karïkhan spoke about this

horrifying thing,

Together with the

khan EsenkhanHe gave

the order.

[...]

2590 "I have a

dungeon, a big hole,

I will put him in

there if I get him,I don't want their

Manas to live,I will

finish him off for good.If we don't

eliminate him

From the face of

the earth,If we

don't get rid of him...He is

Muslim in his faithAnd our

enemy in his heart.If Manas survives

and grows up,He'll be

no end of trouble.

2620 [...]"My

warriors, listen all of you,

You must find

Manas,You

must not return

without him,

Warriors, may God

bless your

undertaking!If for some

reason, you

return without Manas,I won't

listen to your

words even if

you implore

me.

416

2700 Orokkïr and Muzkindik,Were the

great warriors of the

Kïtay.Mana

An army of soldiers was put together,The arrogant infidelsTook plenty of pemmican [Each soothsayer was givenA thousand warriors to serve him,They advanced like men possessedOn deserts which take forty days to cross,Döngö arrived in two places,Altay and Kangay.All the Kyrgyz boys of the forty Kyrgyz families,

417

s wasn't born yet,

nothing yet was

heard of

him.They set out

towards the

BurutsIn

search of the boy.Their magicians were many,The

infidels'

soothsayers who had

mastered

magic skillsWere even more

in numb

er.Their most skille

d men who

identify

people

Recei

418

ved the

order from their khan,

They gathered, leaving not one,And had them pass one by one.They gathered all the boysWho were younger than seventeenAnd older than six months.Fearing that they would kill all the boysAnd destroy them completely,The exiled and destitute people,With their leader Baltay khan,Wept, losing their hope.

"Is there boy in your campWhose name is Manas?"They asked loudly,The warriors thus askedAnd searched the entire camp.Unable to find the boy there,They continued their search.The warriors who received the orderTraveled farther afieldAnd searched the entire world,

419

420

He slaughtered exactly twelve of them.His father is indeed the famous Eshen.You found "Manas" easily,My warriors, you are lucky!This boy named Manas,His eyes are wide with rage,Your khan will be pleased if you bring him,For Manas is the one who defeats all his foes."Listening to the old man,The magicians and fortunetellers of the Kïtay,

421

He is indeed the real Manas,The spitting image of Manas."Some of them said these words:"His look is extraordinary,He has the valor to wipe outChïnmachïn and Kakan."We caught the enemy,God has truly given him to us," they said.They tied the boy upAnd did the unthinkable.And the great

soothsayer from BeijingWas sure that he was Manas.And they put an iron cap

On Jar Manas's head.They tied his

legsAnd covered

his eyes tightly.

Thus they brought the end of the

worldTo the people of Samarkand.

This boy named Jar

ManasWas the son of

the famed Eshen2900

Who lived in Samarkand.

422

"The brave Jar Manas is gone," they

said,All the people

wept, many wept,

The mass of people all

wept,"It's six months' distant,

No one has ever seen

BeijingAnd no one

would return once

gone!It is a place whence no one would

returnFrom the land of

Kakanchïn,No man

would come back."

The people of Samarkand grieved,They had lost their Jar ManasWhen he reached the age of seventeen.The Kïtay of forty tribesBrought them misfortuneBy taking away their boy,They would not be able to defeatThe myriad infidels!The Muslims were relieved the Kïtay had left.By taking away the boy

423

The land nine days distant.

The beacon was lit on the tower,The bell rang

loudly,All the Tïrgoots came gathering,All the teeming

noble men,All the strong men of Kïtay

Wearing shirts of mail gathered.

All the elite ones of Kïtay

Wearing precious stones

gathered.2960 Esenkhan and

KarïkhanWere both informed of the news.

In attendance on the two

menWere exactly two thousand

warriorsThey placed the two of

themOn gold kilims,For when their

khan goes outside

It is a Kïtay tradition.

The warriors ran next to

them,2970 The warriors in

their serviceAccompanied

them with

424

reverence.The riderless

stallions behind themWere led by twelve noble

grooms.When their

khan made a public

appearanceAll the people

were gathered,So many pigs

and cattleWere

slaughtered for the feast.

They cooked food in a copper

cauldronForty arm-

spans around.2950

All the soothsayers of the KïtayGathered, wearing precious stones,Only the elite gathered.They had the unimaginable thoughtThat they had found their enemy.They feasted exactly forty-five days,They brought Jar ManasBefore the golden throne,

425

426

My people, maybe good will comeOf what I've seen on the holiest night,Maybe our day will come to see the Kyrgyz againWhen God frees us from the Kalmyks.My last night's dream is a sacred dream,It is a good dreamFrom which you will benefit.In my last night's dream,I settled down on the upper Ala-TooAnd caught a young eagle.When I took him hunting,As alms, he set asideNine sets of different animals led by a camelTo give to widows, orphans and the poor,Jakïp thus put asideAll his

427

accumulated griefAnd killed many maresTo feed the people.The home of bay JakïpWas filled with the forty Kyrgyz families.When the forty Kyrgyz families were sated,

3100

I had him kill them.When I got caught up by the hunt,I shed so much red bloodThat it filled a gorge.What does this mean?Please interpret this dream of mine!Afterwards in my dream,

428

I went hunting the in the mountains,With no way to go down,I hunted on a high cliff.When I stood there trapped and angryHere is how I restored my honor.In the dream that I saw,Out of nowhere in my handA zulkupor[63] sword appeared.With it, I cut throughThe black cliff which blocked my way,Thus I defeated the black cliff.With one blow the cliff shattered,

429

3210 Speak

ing gently but firmly

,Your uncle Balta

y began his

words.

Albaltay

was a noble khanWho

interpreted every dream,A

naked boy was his

guardian

spirit.The

sharp-

tongued

Akbal

Akbaltay was a religious manWho was a master.He sharpened his black tongue.What can the noble Baltay do?He spoke eloquently before the people.He spoke loudly and smoothlyTo the sad Kyrgyz, to those peopleHe threw words joyfully:"You forty Kyrgyz families, you destitute people,We will indeed find the pass

430

tayWas a true holy man and

soothsayer,Akbaltay was

eloquent

In his speec

h,3220 With its hummocks of windswept grass,

Oh, God, we will indeed find the landWhere we cut our cord [We will indeed find our peopleWho created a shelter for us.The Almighty has bestowed on usThis bay Jakïp's dream that he saw.Through bay Jakïp's dreamWe'll solve our awful problem.

3230 It befits the KyrgyzTo pray to God for this.If this dream of yours is indeed true,Our injured pride will be restored.We will be granted a lion-like boyWho will save us allFrom the Kara Kalmyk and Manchus!What had been separated will be re-attached,What had been scattered, will be re-united,

3240 3250 Your extinguish

ed fire will

be re-kindle

d,Your dead souls will

come alive again

!We are the

Kyrgy

For the dream of Jakïp khan...-- I can barely control myself! --For the dream that he saw... --My heart is pounding!Children, among these Kalmyks,As you see, I feel miserable.Oh, dear! I think about all kinds of things:Where are the Kyrgyz? Where are my people?Jakïp, you saw an extraordinary dream,When will that day come when we reach our people?!

431

z of forty famili

es,Peopl

e, who have been livingAmong the Kara

Kalmyk and Manchus.Recit

e quickl

y your

"Baabedin" [65]In

honor of the Creat

or,Promi

se that you will

sacrifice a

horseWhich

has moon

-shape

d hoove

s!Extinguish

all your grief.

My people, all dangers are

432

now gone,

My son Jakïp, my hero,Your wish will come true.I will interpret the dream you saw.Bay Jakïp, my son, listen,May God help your dream come true.My son, that you stood on a mountaintopMeans you will stand on the headOf the teeming Kara Kalmyks.If you hunted with a young eagle,And wiped out all the predator animals,

To the Kara Kalmyk-Manchus.You will leave all your grief behind,If you have a son, my foal,You will name him Manas.He will be a grayish-black maned hero,He will be a fierce lion,Who will create chaos in the world.His close companions will number eighty-four,Everywhere he turns will be set ablaze,

[...]If you have a son, my Jakïp,His spear will touch the world.

433

The few [Kyrgyz] will be savedBy your son.A lion will be born, who will protect us,A strong man will be born.If you found a sword in your dream,Oh, Jakïp, my foal,That means that you will have a son,Whose name will be Manas,All the Muslims headed by AkbaltayRaised their handsAkbaltay began giving his blessing,Speaking eloquently,Jakïp's wife ChïyïrdïSprang to her feet and wept:"Until this day,We have no child to lean on.Let's get rid of all our grief,Of our

434

countless livestockLet's kill all the mares,3320-3339 And thus weaken myself in vain.I can't afford to waste my livestock,For you are not bringing forth a son yet.I won't plan anything for nothing,I won't hold a feast for a son who isn't here.I won't expend livestock in vain,I won't listen to false words,I will forget about my dream,Cursed woman, I won't give a feast!"As they were about to

435

start a feast,3350

Who will be the

strongest foal,

Will leave mere

stallions in its dust.He who

wants to take him will be no friend of

mine.He won't tire when

sent ahead to

scout,Nor be

worn down by long days'

marches,He won't

be spooked in

heat of battle,Nor tire when

ridden six months straight,Until he

turns sixty,

His molar teeth will remain strong,

He won't shy from

noise,Not will he

stumble 436

even once3400

Should thundrous

noise engulf the earth.His figure will be tall

and his back will be

straight,My baybiche

don't lose hope for

three years yet!

If my dun mare gives birth, she will bring

forth a charger,

Such will be the qualities and statureOf this colt

with its double girth.Such is my

sacred hope.If my old

lady gives birth, she will bring

forth a falcon,

Let's banish all our

grief,3370 The noble Jakïp, the great bay,Had many words to say,He won't throw a feast before he has a boy,He will have to wait for his

437

mare.3390

3420 © 2005 Elmira Köçümkulkïzï. All rights reserved.

BIRTH OF

438

MANAS AND HIS CHILDHOOD

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FIRST HEROIC DEED OF MANAS

(Warrior

556

Kochku of the Kalmyks comes with seven hundred soldiers to guard the land and is killed by Manas.)

[To obtain a sense of the rhythms of the epic and the drama of the recitation, listen to a sound recording of Elmira Köçümkulkïzï reciting in Kyrgyz a summary version of the "First Heroic Deed of Manas," transcribed from a performance by Sagymbay Orozbakov.]

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© 2005 Elmira Köçümkulkïzï. All rights reserved.

572

ESENKAN SENDS JOLOY AND DÖNGÖ WITH THE ARMY OF TEN THOUSAND TO CAPTURE MANAS.

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MANAS KILLS 200 MEN OF ESENKHAN AND PLUNDERS THEIR CAMELS AND GOODS

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JAKÏP AND AKBALTAY PREPARE TO MOVE TO ALA-TOO. JOLOY LAUNCHES A GREAT ATTACK ON THEM.

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http://www.silk-road.com/folklore/manas/manasintro.html22, 09, 06md

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