King Gesar

King Gesar

King Gesar is a heroic epic collectively created by China's Tibetans. Originating via folk oral traditions, King Gesar was passed down through the generations in a combination of song and narrative for more than 1,000 years. So far, King Gesar has been collected in more than 120 volumes, with more than one million verses (over 20 million words) -- 25 times the length of the Western classic, Homer's Iliad. King Gesar, the greatest work of Tibetan literature, is easily the longest epic in the world, which has also appeared in ballads among the Mongols and Tus.

King Gesar of the Ling Kingdom was born in the 11th century as the son of the supreme god, Indira. As a boy, he was very mischievous, but divine by nature and full of supernatural powers. His greatest enemy was his uncle -- a cowardly, vain and pretentious man who hoped to rule the country. Although the hero and his mother were banished, Gesar's exile enabled him to nurture his hidden strengths. He emerged victorious in a horse race to become king of the nation. King Gesar then began conquering the "kingdoms of demons" -- the Jiang and Hor (northern Mongolian people) kingdoms. The war between the Ling and Hor kingdoms constituted one of the central parts of the story. It began with a beautiful girl, Qomu, who was King Gesar's queen. The Hor king, also known as the "White Tent King," heard about her beauty and sent for her. When his request was refused, he sent troops to attack the Ling kingdom. After several battles, another girl was sent to the Hor king in the place of Qomu. But once the truth was uncovered, the battles resumed. The Ling capital, along with Queen Qomu, was finally captured by Hor troops. But King Gesar organized all his troops with the help of an important Hor general, captured the Hor capital, killed the White Tent King and rescued his queen.

In Tibetan-inhabited areas Gesar was known as the king of the ancient Tibetan kingdom of the Ling. The great hero and his brave army are kept alive in the rich, imaginative re-tellings of the epic. From early times, the epic was passed on orally. Today, a small number of inscribed woodblocks of the epic can be found in Lhasa, Xigaze and Dege County in Sichuan Province; a few handwritten copies are also dispersed among some families. The Potala Palace contains a statue of Gesar, which still attracts pilgrims on a daily basis. Gesar's deeds were recorded in the Kangba region more than anywhere else, and handwritten and printed versions of Gesar from Dege are considered the most authoritative works. People still argue that the village of Ngaxu in Northern Dege County was the birthplace of Gesar.

Gesar's image and story are immortalized in carvings, paintings, murals, woodcuts, embroideries, songs, dances and plays. Tibet has a research institute specializing in the study of the epic, whose research projects are listed as key State projects. Since 1979, the institute has collected more than 180 different song and narrations of the epic, 55 woodblock and mimeographed editions and has recorded 70 performances of the piece on more than 3,000 recordings. Since its liberation, China's related research institutes have been working on this monumental portion of world literature by gathering, sorting, collecting, studying and publishing the material on a large scale.
 Story of King Gesar

The story is set in the distant past, when the common people of the Tibetan plateau were subjected to many natural disasters and calamities. Demons and spirits ran wild. In hopes of helping the people The Goddess of Mercy asked the Amitabha Buddha to send the son of the God of Heaven to the world to defeat evil demons.

Toiba Gawa, who later came to be known as Gesar, descended upon the earth and became king of the Tibetan people. With his great abilities to defeat demons and aid the poor and common people, Gesar was portrayed as a combination of god, dragon and a fierce spirit known as nyan in primitive Tibetan religion. He was endowed with special characteristics and marvelous powers and abilities, also suffering several trials. However, his invincible powers and protection from the God of Heaven helped him to survive and eventually defeat evil.

Throughout his human life, Gesar labored to abolish the scourges that plagued the lives of the common people. At the age of five, he moved to the banks of the Yellow River with his mother. When he was eight, they were joined by the members of the Ling tribe. Winning a horse race against the finest tribe warriors at the tender age of 12 led to his position as chief. Gesar then married Sengjam Zholmo and led expeditions against his enemies, defeating the northern demons that had invaded the Ling Kingdom. In successive campaigns, Gesar defeated King Gurdkar of the Hor Kingdom, King Sadam of the Jiang Kingdom, King Shingkhri of Monyul, King Nor of Tangzig, King Chidan of Khachevigyu, King Toigui of the Zugu Kingdom and scores of other small tribes and minor kingdoms known as zongs in ancient Tibet. After completing his sacred mission, Gesar returned to heaven together to join his mother and wife, bringing the grand epic of his life to a dramatic close.

The story's structure touches on two important periods in Tibetan social development and includes depictions of almost 100 tribes, kingdoms and regions. The epic is generally divided into three parts: the birth of Gesar; his expeditions against the enemy; and his return to heaven. Of the three parts, the depictions of his battles and exploits are most detailed and contain the most enlightening contents in relation to Tibetan history and culture. The second part includes four chapters -- "Defeating Demons in the North," "Battles Between Hor and Ling," "Defending the Salt Sea," and "Battles Between Mon and Ling".

 Story of King Gesar

The story is set in the distant past, when the common people of the Tibetan plateau were subjected to many natural disasters and calamities. Demons and spirits ran wild. In hopes of helping the people The Goddess of Mercy asked the Amitabha Buddha to send the son of the God of Heaven to the world to defeat evil demons.

Toiba Gawa, who later came to be known as Gesar, descended upon the earth and became king of the Tibetan people. With his great abilities to defeat demons and aid the poor and common people, Gesar was portrayed as a combination of god, dragon and a fierce spirit known as nyan in primitive Tibetan religion. He was endowed with special characteristics and marvelous powers and abilities, also suffering several trials. However, his invincible powers and protection from the God of Heaven helped him to survive and eventually defeat evil.

Throughout his human life, Gesar labored to abolish the scourges that plagued the lives of the common people. At the age of five, he moved to the banks of the Yellow River with his mother. When he was eight, they were joined by the members of the Ling tribe. Winning a horse race against the finest tribe warriors at the tender age of 12 led to his position as chief. Gesar then married Sengjam Zholmo and led expeditions against his enemies, defeating the northern demons that had invaded the Ling Kingdom. In successive campaigns, Gesar defeated King Gurdkar of the Hor Kingdom, King Sadam of the Jiang Kingdom, King Shingkhri of Monyul, King Nor of Tangzig, King Chidan of Khachevigyu, King Toigui of the Zugu Kingdom and scores of other small tribes and minor kingdoms known as zongs in ancient Tibet. After completing his sacred mission, Gesar returned to heaven together to join his mother and wife, bringing the grand epic of his life to a dramatic close.

The story's structure touches on two important periods in Tibetan social development and includes depictions of almost 100 tribes, kingdoms and regions. The epic is generally divided into three parts: the birth of Gesar; his expeditions against the enemy; and his return to heaven. Of the three parts, the depictions of his battles and exploits are most detailed and contain the most enlightening contents in relation to Tibetan history and culture. The second part includes four chapters -- "Defeating Demons in the North," "Battles Between Hor and Ling," "Defending the Salt Sea," and "Battles Between Mon and Ling".

Plots

The epic, King Gesar, first emerged between the first and sixth centuries -- namely between the fall of the clan society to the establishment of a slave society. During the period, battles between clans, tribes and ethnic groups broke out frequently, serving as a premise for King Gesar.

During the heyday of the Tubo Kingdom, ie, from the seventh to the ninth centuries, Tibetan society experienced enormous changes characterized by the development of productive forces and cultural undertakings, and reinforced national confidence.

The epic gained popularity in Tibetan-inhabited areas, as well as in Mongolia and Tu and Yugu regions. More than 90 percent of King Gesar's singers are Tibetans scattered throughout Tibet, and the Tibetan-inhabited areas of Sichuan, Qinghai, Gansu and Yunnan. Despite the geographical difficulties (the areas are landlocked), these epic singers tell the same stories. The same sagas are often recounted in areas inhabited by Mongolian and Tibetan ethnic groups outside China.

1. Becoming king

Traditional editions of the epic include "The Chapter on Heaven," "The Birth of the Hero," and "Becoming King by Winning a Horse Race" as the initial chapters. They tell how Gesar was born and how he grew to become king of the State of Ling.

Long, long ago, Tibetan ancestors led a happy life. Then, all of a sudden, wars broke out in the region.

They prayed to the Goddess of Mercy, who sought help from Amitabha in paradise. Amitabha then sent Tuiba Gawa (Gesar), the son of Deqoi Ongya, and the heavenly concubine to rescue the people from their lives of misery.

To enable Gesar to subdue demons and support the weak and the poor, the epic describes him as part deity, part dragon and part ideology. When Gesar was born, he suffered persecution. But, relying on his own strengths and protection from deities, he was able to conquer ghosts and demons.

When he was five years old, Gesar was forced to move to the Yellow River area with his mother.
When he was eight, the Ling tribe migrated there, as well. During a horse race for the title of king and Zhubo's hand in marriage -- the most beautiful girl of the tribe -- Gesar defeated his uncle and many tribe generals to emerge victorious.

From then on, Gesar became king of the State of Ling and was officially named the Lion King of the World Gesar Lhobo Zhadui.

2. Fighting demons

When he ascended the throne, King Gesar was confronted by an invasion launched by four vicious enemies. Here lies the major part of the epic: "Battle Between Mo and Ling," "Battle Between Hor and Ling," "Battle Between Jiang and Ling," and "Battle Between Moin and Ling."

To the north of the State of Ling was the State of Mo, ruled by King Lutsang, who ate children. One day, King Lutsang kidnapped Maisa, Gesar's second concubine.

To wipe out the demon and rescue his concubine, Gesar departed for the north. He managed to get in touch with Maisa and the two worked together to abolish King Lutsang.

Maisa, who wanted to be Gesar' s wife, managed to trick the king into drinking her magic portion. As a result, Gesar stayed in the State of Mo for 12 years. During this period, the State of Ling was invaded by the State of Hor, and Gesar' s wife, Zholmo, was kidnapped by the invaders.

The State of Hor lay to the northeast of the State of Ling and was ruled by three kings, who were brothers. Named after the tents in which they lived, they rulers were called the "Yellow Tent King," "White Tent King," who was the most powerful, and the "Black Tent King." Following the death of his wife, the White Tent King sent a parrot, magpie and crow to find him a beautiful bride. The crow reached the State of Ling and was astonished by Zholmo's beauty. Hearing about Zholmo, the White Tent King launched a war against the State of Ling. With the help of traitors from the Ling state, the powerful king seized the region and kidnapped Zholmo.

When Gesar's magic spell was finally broken, he rushed back to the State of Ling to kill the White Tent King and rescue his wife.

To the southeast of the State of Ling was the State of Jiang, ruled by King Sadain -- a very greedy sorcerer, who tried to seize the State of Ling Saltern. Gesar sent Sinba, a former general of the State of Hor, to win over Yulha Toju, the son of Sadain, while the king led his troops to guard the saltern. With help from Yulha Toju, Gesar learned everything about Sadain. When the Jiang king was drinking water one day, Gesar changed his form into that of a tiny gold fish so he could enter Sadain's stomach undetected. Gesar then transformed himself into a large wheel that turned endlessly until Sadain surrendered.

The State of Moin was also an enemy of the Ling state, harassing and looting Ling when it was weak. When Ling grew in strength and had subdued three demons, Sinchi, king of the State of Moin, was the only demon left. Gesar then decided to bring down Sinchi and marry his beautiful daughter, Meido Zholma. Both men suffered greatly in the fierce fight that ensued, but Gesar managed to kill Sinchi in the end.

With the four demons eliminated, the State of Ling and its neighboring states enjoyed peace and prosperity.

3. Returning to heaven

When Gesar' s uncle stole some horses from the State of Dashi, both states saw red, which forced Gesar to take on the State of Dashi. Once again, Gesar emerged triumphant and shared Dashi' s wealth among the people before returning to the State of Ling.

Having conquered Nepal, Korgas and some other small states, Chidain, king of the State of Kachi, sent his troops to invade the State of Ling. But Gesar retaliated and killed Chidain, distributing Chidain' s wealth among the people before returning to the State of Ling.

These events were followed by battles waged to defend the homeland or as an invitation by invaded neighboring states. Gesar won all of these battles and the State of Ling became very powerful.

When Gesar had completed his mission on the earth, he returned to heaven to join his mother and wife, Ngada Lhamo. And this marks the end of the great epic.

** Brief features

(1) Figures

The portrayal of characters through dialogue, actions, and plot twists is characteristic of the epic. Based on its society, the epic sums up important stages in the development of Tibetan history and captures the lives of ordinary Tibetan people as well as hundreds of important figures. Whether hero or tyrant, male or female, young or old -- the characters have made a deep impression on readers with their clearly defined features and striking images. The heroic figures, led by King Gesar, provide immortal examples of valiant sacrifices. No two figures in the epic are identical. For instance, among the heroes, King Gesar is portrayed as a leader with a broad and long-term view and a bold vision; Manager King is described as a resourceful and kind man; Gyaica is expressed through his words and deeds as a brave man of strong character; and Dainma is described as both intelligent and courageous. The female figures are portrayed more elegantly, with vivid and lively characteristics. For instance, according to "Battles Between Hor and Ling," three kings of Hor sent armed forces to seize Zholmo, the wife of King Gesar. (When the wife of Hor's King Gurdkar died, four birds from Hor were sent to find the king most beautiful woman in the world -- who just happened to be Gesar's queen.)
(2) Rhetoric

King Gesar originated from ancient Tibet's ordinary society and had a deep grounding in ancient Tibetan literature, especially folk tales. Before the epic emerged, Tibetan literature boasted a numerous variety of richly woven works, especially folk and fairy tales, legends, traditional stories and poems. King Gesar drew much from previous literary works and carried forward the tradition of excellence via plot development, evolution, materials, and forms of expression, as well as ideology, religion and customs. The epic also borrowed a number of Tibetan proverbs that were cited in the original work or adapted later in the epic.

King Gesar has also preserved various traditional odes, such as the "Ode to Wine," "Ode to the Mountains," "Ode to Tea," "Ode to Horses," "Ode to Swords and Knives," "Ode to Dress," and "Ode to Armor."

The epic also combines many prose and verse styles. Its poetry links the ancient past with the modern age of Tibet's literary development. It reflects the importance of ideological and rhetorical methods, especially in terms of poetic rules and forms. Poems of this style are common in King Gesar: Not only do they follow a multiple paragraph pattern and a circular style characteristic of the Tubo period, but they also create a new style that uses eight-word stanzas instead of the former six-word stanzas (in the original Tibetan language). The rules and forms were basically fixed by the 11th century and have remained unchanged. This form is widely used in Tibetan folk songs, narrative poems, poems in lyrical stories, and Tibetan dramas, as well as in the works of scholars and poets. They have become the most influential and important rules and forms in Tibetan poetry.
By using verse, prose, lyrics and narration, the epic combines real stories, myths, poems, fables, proverbs and mottoes, making it an eclectic collection of Tibetan folk culture.