Abstract
The article examines the specifities of using elements of genealogical legends in the historical chronicles of Khori buryats written the 19th-20th centuries. The materials of the study are the texts of seven chronicles dedicated to the history of the Khori ethnic group. Structural and intertextual analysis, as well as the study of the phenomenon of historical memory by J. Assmann are used as a methodological basis for the study. It has been established that there are two main trends in the inclusion of genealogical plots in the narrative canvas of chronicle works: at the very beginning, where the images of Bargu-Bator and Khoridoy are sacralised, marking the beginning of the history of the Khori people, and placing the plot after the story about the dynasty of Tibetan and Mongolian rulers, where the founders are presented as real historical figures, and the plots themselves are a link between the history of the Khori people and the Indo-Tibetan (Buddhist) and Mongolian world. There is a high variability in the image of Bargu-Bator: he can be presented as a person connected with Mongolia (a dignitary of the Mongolian ruler, "Mongolian", originally from Mongolia), or as someone strong, powerful, without any additional designations of his ethnic or territorial affiliation. The image of Bargu-Bator also influences the plot component of the work. Cyclisation based on genealogical plots about Bargu-Bator and Khoridoy is the common core of all the Khori chronicles, and their images are symbols of identity and reference points for this ethnic group. Through folklore legends, the chronicles implement ideas either about the historical connection of the Khori group with the Buddhist world, or their exceptional independence.
Published Version
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