Chechen teypa and their origin.

Chechen Tukhum is a kind of military-economic union of a certain group of Types that are not interconnected by blood relations, but united in a higher association to jointly solve the overall tasks of protection against an opponent attack and economic exchange. Tukhum occupied a certain territory, which consisted of the terrain internally populated by him, as well as the surrounding area, where the Taips, which were included in Tukhum, were engaged in hunting, cattle breeding and agriculture. Each Tukhum spoke on a specific dialect of the same Vainakh language. Some historians believe that between Tukhum and Type, taken in their historical dynamics, there is no difference in addition to quantifying that both Tukhum and Type can be performed in a certain sequence of functions and kinds, and phratries - that is, the union of childbirth. Although tukhum and is translated "seed", "egg" - referring to the internal structure of it, it must be emphasized that the organization in presenting Chechens never pictured as a group of consanguineous families, and is a delivery union, united in the phratry of its territorial and dialectological unity .... Chechen Tukhum, unlike the kind, did not have an official chapter, as well as his military leader (Boyachcha). This shows that Tukhum was not so much a control body as a public organization, while Type represented the necessary and logical stage of progress in the development of the management idea. The emergence of the union Taipei (tukhums) is also an undeniable progress occurring in the same area as a steady process leading to the emergence of the nation, although the trend to the local division of genera and continued to exist. The Tukhumum's advisory body was the Council of Elders, which consisted of representatives of all Taipes, which included in this Tukhum on equal rights and honors. The Tucchume Council convened if necessary for the decision of the InterThaypical Disputes and Disagreements, to protect the interests of both individual Types and all Tukhuma. Tukhmy Council had the right to declare war and conclude peace, negotiate with the help of their own and other people's ambassadors, enter into unions and to break them. That is why it is still necessary to assume that the concepts of "Tukhum" and "Tip" are far from being identical ... Consequently, Tukhum, as the term itself shows, is not a bloodwater union, but only a brotherhood, and represents a natural education that has grown from the organization . This is the union of several tips of the same tribe for certain purposes. But in Chechnya there are unions of blood bodies, formed by segmentation of one initial kind, as, for example, Chantets and Terelevalets. The composition terloy includes such kinship group call themselves garami, sometimes genera as Beshni (Boshni) Bavlov (BIavloy) Zherahoy (Zherahoy) Kenahoy (Khenahoy) Matsarhoy (MatsIarhoy) Nicaro (Nicaro) Oshny (Oshny ), Sanahi (Sanahua), Shyidiy (Schuindi), Eltpani (Eltphaharkhoy), etc. From one hundred and thirty-five Taipes, who made up Chechen society in the middle of the XIX century, three quarters were combined in nine phratries (alliances) as follows. In tukhum Akky (Akkhy) included such taips as Barchahoy (Barchahoy) Zhevoy (Zhevoy) Zogoy (on 31st), Nock (Nokkhoy) Pharchoy (Pharchoy) Pharchahoy (Pharchahoy) and Vyappy (Vappy) occupied mainly area Eastern Chechnya on the border with Dagestan. In Mealhi (Maryhhi), they were: Bosasty (B1Atysei), Benastha (B1enastha), Yatchahhha (Italy), Kamalha (Kamalha), Korarathi (Khoratha), Keganhi (K1eghanha), met (met), Saikanuha (Sauchana) ), Charkhoya (Ch1arha), erho (erho) and AMCHIA (1amh), who occupied the South-West Chechnya area on the border with Hessrethey and Ingushetia. In Nohchchmaki, such major trucks were united as Belgata (Belg1Atoy), Benoi (Benoi), Bilt (Bilt), Gendargen (Gendargen), Proud (G1Adala), Muina (Muina), Candacing (Candachae), Ihirkhoye (Ishkhoya) Ishkhoi), clichal (clicham), Sanchi (Csenha), Cherma (Cherma), Centra (C1ENTERA), Charta (Charta), Egashbata (Eg1Ashbata), Enachalla (Enachalla), Enerny (Energana), Sean (Shuonoya), Yalha ( Yalhi) and Aliara (1Alira), which occupied mostly eastern and northeast, and partly and central areas of Chechnya. In Chebarla (Ch1ebarla), they were: give (d1ai), macaja (macaja), garden (garden), Sandaha (Sandah), Sikki (Sikkhaha) and Sirkhoya (Sirkhoi). In Sharh, they were: Kinhiy (Kinhih), Rigaha (Rigaha), Hoye (Hihai), Hoi (Hoy), Hakmada (Khikamada) and Shikara (Chicharoy). Tapa, which included both in the chamber, and in a challenge, occupied the southeastern region of Chechnya on the River Shara-Argun. In Shota (SHUOT) includes: Varanda, Vashandaroy, Gatti (G1attoy), Kela, Marsh, Nizhaloy, Nehalem River, Phamtoy (Phamtoy) Syattoy (Sattoy) and Hakka (Hakkoy) is central to Chechnya in the valley Chant-Argun. In Ershthoy entered taips: Galoy, Gandaloy (G1andaloy), Garcia (G1archoy) merzh, and the men of Tsechoy (Ts1echoy), who lived in the west of Chechnya, in the valley of the Lower River Martan (Fortanga). And all the other Taips of Chechens in the area united into bloodary unions. So, for example, Borzoy, Bugara (Bug1ar), Hildarana (Hildekhair), Deraha (Doraha), Khochada (Khuokhada), Khachara (Hjachara) and Tums, who lived in the River of the Changty-Arguna River, united in the Union of Che Such as no (NICHAROM), OSE (OURN), CHYUNDY (Schuindi), Eltpharhka (Eltphyerhi) and others entered the terly (T1erla). There were in Chechnya and such trues that were not included in Tukhuma and lived on their own. Such, for example, like Zurzakha (Zurzakha), Mailand (M1Aysk), Peshny, Garden, and others. Cases of Tukhuma, as we have already written, were decided by the Council of Elders, convened to them as needed. But Tukhum as a body did not have any functions of management belonging to Tapa, although he was closed in a common social system with certain useful powers due to the need for any organization - more than a tip. Thus, having agreed with each other to resolve mutual disputes and help each other in defense and attack on the enemy, Tapai united in Tukhuma primarily on territorial signs. So, for example, Nhchchmäktsy occupied the territory of Eastern Chechnya (Ben, Sanish, she, Guymbi and partly behaved). It must be assumed that Nochchchumkitsa, who made the main core of Chechens, were first settled and in the area of \u200b\u200bAksai, Michiga along the Terek River. It is characteristic to note here and such a detail that nohchchumchitsa is considered to be a keepha (place in the area of \u200b\u200bGolanchez), although from time immemorial it lives on the territory of its current settlement. Separate trucks from this Tukhum, for example, Benoi and a century, have increased so much that they have long forgotten about their original blood relations. Marriage between Benoevtsians and Centorochians has long been the usual phenomenon. Going beyond your ancient land, representatives of these Types for at least the XVI century began to settle in other districts of modern Chechnya. It is difficult to find in our time a settlement where there was no representative, for example, Benoevtsev. Thus, as it increases, one or another Type, in turn, dismeasised into several births, and the Garas of the former kind in this case became independent clauses, and the initial genus continued to exist as a Tukhum - a union of childbirth. We have already written about Tukhumu Ch1ytiy. There are in Chechnya and such trues, which, due to certain historical circumstances, were not included in any tukhumum, lived and developed independently. These trucks were formed both from the aborigines of this edge and from the nagging persons. Therefore, a tip of that main cell should be considered, from where any Chechen calculates its initial blood-based relations and tie communications. When Chechens want to emphasize the absence of kinship from some person, they usually say: "Tsu Steghan Taipa A, Tukhum A Dac" (this person has neither kind, no tribe). So, what is the Chechen Type and what socio-economic principles establishes the Tipism Institute? The famous American researcher of the primitive system, which dedicated himself to the study of customs and morals of the ancient Indians, L. Morgan in his work "Ancient" gives the following description of the generic system in the Indians: "All of him (kind. - MM) Members - free people, obliged Protect each other; they have equal personal rights - neither Sachela nor military leaders claim any benefits; they constitute the brotherhood bound by blood bonds. Freedom, equality, fraternity, although it has never been formulated - were the basic principles The genus, and the genus, in turn, was the unit of a whole social system, the basis of an organized Indian society. " Chechen Type is also a group of people or families that have grown on the basis of primitive production relations. His members using the same personal rights are interconnected by the contamination of the paternal line. Freedom, equality and fraternity, although they have not been formulated by anyone, here also constituted the basis of Tipa - the basis of the entire organization of the Chechen society. But the Chechen Type of the period under consideration (after the XVI century) was by no means an archaic native of which he was at the Iroquois. Not! The Type of Chechens of this period is already a product of its own sunset, the manifestation of its potential internal contradictions, the decomposition still seemed to be unshakable forms that aroused from the initial legal principles of Typism, which previously cemented a calf system and artificially constrained his decomposition. These old forms and tip principles have already entered a contradiction with those socio-property shifts, which increased within individual timber cells every day. The legal membrane of tipic corporations has no longer complied with the property structure of society. However, there was a very important reason for an external nature that kept in the strength of the "old law" and "harmonized" him with the new shifts that occurred: the small Chechen Taips lived at this time surrounded by stronger neighbors (Georgians, Kabardians, Kumykov and others), feudal to know which constantly encouraged someone or otherwise on their liberty. These external conditions are primarily the lack of the Chechens of the established forms of statehood they strongly influenced the cohesion of Types, and this cohesion in the face of the external danger gave the appearance (of course, only the species) of equality, fraternity, protecting each other's interests. So, Tip in the concept of Chechens is a patriarchal exogamous group of people originating from one common ancestor. Four term worked for the designation of the side branches segmented by Tapa, and used in Chechens from time immemorial to designate large related groups, which are a certain public, territorial and primarily blood-based unity: VIR (Vyat), Gare, Nekiy (Some ), C1A (ka). Only the first one of them is Mixed and, along with the rest of the term, denotes the blood-born group of people, and more accurately determines the concept of "rhodiff". The main indigenous Chechen taips following: Aytkhaloy, Achal, Barchahoy, Belhim, Belg1atoy, Benoy, Betsahoy, Bilt, Bigahoy, Bug1aroy, Varanda, Vashandaroy, Vappy, Galoy, G1andaloy, G1archoy, G1attoy, Gendargenoy, Gila, G1oy, G1ordaloy, Dattahoy, D1Ai, theme, Dorakhoy, Zhev, Zandak, 31, Zurza (he is Bug1ar), Zurzakya, Zyurkhoy, Ishhu, their1, Itchha, Kamalha, Kay, Keloy, Kula, Klashal, Kushbuha (he's 1 alia), Khakta, K1Sganh, Lashkar, Makazhoy, Mar-Shala, Merya, Mullah, Mazarhoy, M1 Sayt, Musha, Mulk, Our Nicholas, Nik1ar, Nikhalya, Nakkukh, Peshkhoy, Phaliah, Phaechah, Rigaha, Garden, Sakhyanda, Syarbala, Satta, Tulkha, Turko, Kharachoy, Hersanoy, Hildeharhoy, Hoy, Huland, Hurhoy, Hakkoy (aka Ts1oganhoy) Hakmadoy, Hacharoy, Khimoy, Hihoy, Hurkoy, Tsatsanhoy, Ts1entaroy, Ts1echoy, Charts, Charhi, CHERMEN, Ch1arhoy, Ch1inhoy, Chungara, Sharoy, Shikaroy , Styridova, Shuona, Spird, Shuyndy, Eg1 Ashbat, ELSTANNY, Enachalla, Engan, Ersany, Erhoy, Yalh Aroa, 1Alira, 1Amah, etc. Taipes in Chechnya in the period under study with relative accuracy, there are more than one hundred thirty five. Of these, more than twenty - not indigenous, and formed from the representatives of other nations, but it has long become part and parcel of the Chechen society, assimilated at different times and under different conditions: one of them went to the Vainakh themselves, in search of convenient land and other There were current historical circumstances here, and they were forced to adopt someone else's language for them, other people's customs. Of course, these people had no calf mountains, nor community lands, nor stone crypts (solar graves) for the funeral of their dead relatives. But following the example of the aborigines of this region, they ran into blood kinship, assisted to members of their community, declared blood revenge for the murder of their relatives, adhered to other social and mandatory principles of the Tupism Institute. This circumstance is also interested in the fact that it strongly rejects the theory of absolutely pure ethnic origin of Vainakhov - in particular, Chechens. As the TAP is reproduced, it disintegrates two or more part-Garas, and each of these Garov over time was an independent tip. To confirm its belonging to the Aboriginal Chechnya, each Chechen should have remembered the names of at least twelve people from among his direct ancestors ... Elders and leaders of Chechen Taipes did not always have inaccessible castles, did not decorate their trips with the names of the coat of arms. They did not cry in sparkling armor and did not fight in romantic tournaments. Imitating Type Democracy in society, they still had the kind of peaceful peasants: drove Otara Sheep in the mountains, plowed and sowed themselves. But the high concepts of honor, equality and fraternity between all members of the Taipen Community came to a new stage of tipic relations not in the haloe of the former purity and nobility, but in the perverted, modernized form generated by the impudent cruelty and arrogant attractions of strong and rich. In its main mass, Vainahi was very wary and sensitive to any attempts and encouragement to the emergence of feudal power and feudal aristocracy and the general efforts were held them. This is evidenced by the richest folklore material and the custom of the Baital Vakkhar (delegation), which exit the Chechens and very rarely found from other peoples. And yet the process of decomposition of a timid community is clearly traced from the Chechens from the late Middle Ages (XIII-XIV century). Moreover, this process also marks the initial stage, but already the step, which was preceded by earlier steps. The economic basis of Taip was cattle breeding, agriculture and hunting. Cattle was the basis that determined the specific features of the Chechen taip of the period. Fields and estates were also the most important part of the Type property. The farming of Chechens were engaged in ancient times, even at the beginning of the XVII century, Kacalekovsky Chechens had rich vineyards, sowed wheat, millet, barley, and later began to cultivate corn. Maisthers and in general, the Middle Arguan region of Chechnya of the XVII century were famous for their wise men who were well-treated wounds that made an amputation of organs and even the trepanation of the skull. Maystinians, for example, long before the emergence of Russians in the Caucasus, there was a vaccination from smallpox. They were famous for both skillful builders of combat and residential towers. And finally, the Maystinians were famous for both the experts of the Adat - Type law. It was here that, in Myshov, who, by virtue of his geographical location, was defended from all sorts of attacks of enemies, the elders of Types were moved to official meetings for discussing ad-taipov issues ... Another place where the issues of the Universal Adat were also discussed, was Mount Khetash-Court , near the aul cents

Chechen Tukhum is the Union of a certain group of teypers that are not interconnected by blood relations, but united in a higher association to jointly solve common tasks - protection against the attack of the enemy and economic exchange. Tukhum occupied a certain territory, which consisted of the terrain actually populated by him, as well as the surrounding area, where the Tapa, which was included in Tukhum, were engaged in hunting, cattle breeding and agriculture. Each Tukhum spoke to a certain dialect of Chechen language. Chechen TEYP is the community of people interconnected by blood relations in the father's line. Each of them had their communal lands and teypers (from the name of which the name of Tape often took place). Tepay inside themselves are divided into "Garas" (branches) and "Nechy" - surnames. Chechen teyps are united in nine Tukhumov, a kind of territorial union. Blood bonds from Chechens served the objectives of economic and military unity. In the middle of the XIX century, Chechen society consisted of 135 teypers. Currently, they are divided into mountainous (about 100 teypers) and plain (about 70 teypers). Currently, representatives of one teip live dispersed. Large tees are distributed throughout Chechnya. List of tukhumov and teypers included in them: Akky (Chech. Alicky) Akky (Chech. Alicky) Keeva (Chech. Koeva) Pool (Chech. Pula) Zogoy (Chech. Ziogoy) Karoi (Chech. Khakha) Pharch (Chech. Phaharchoy) Pharchahoy (chech. Pharchahoy) Chauntea (chech. ChІontoy) Nock (chech. Nokkhoy) Ovrshoy (chech. Ovrshoy) Pordaloy (chech. Pordaloy) Zhevoy (chech. Zhevoy) Vappu (chech. Vappy) Shinar (chech. Shinra) Melchi ( Chech. Moylchius) Amochi (Chech. ІМАО) Batii (Chech. B_yeti) Bastiy (Chech. Bіtestiy) Benastha (Chech. Bіanastha) Ikalchkhoy (Chech. Ikalchha) Itchha (Chech. Itchha) Comalha (Chech. Comehalha) KhuoruTataova) Metal (Chech. Mezyakhei) TERTHAY (Chech. TERTHIA) Sakhanya (Chech. Sakhiana) Hot (Chech. Zharkhoya) Keganha (Chech. Kіyganha) Yuegg (Chech. Yuheganha) Charkhoy (Chech. Chailha) Erkhoy (Chech. Ayarch) Barchaha (Chech. Barchha) Nohchchmuka (Chech. Nohchchmai) Allara (Chech. Іallara) Aitella (Chech. Aitkhallah) Benoi (Chech. Benoy) Centorgen (Chech. Tsіontar) Gendargen (Chech. Gendargana) Dutchi (Chech. Ditata) Curcha Loy (Chech. Kurchalo) Muina (Chech. Muina) by Harache (Chech. Horch) Shirts (Chech. Shirdi) Shuona (Chech. Shoe) Egishbata (Chech. Agianshbata) Elicista (Chech. Іylistanta) Anakala (Chech. Aynakhallah) Ankhena (Chech. Ayngana) Ersena (Chech. Ayrsana) Tazenkala (Chech. Tezakhalloy) Bilt (chech. Bilt Ishkhoy (chech. Ishkhoy Belgatoy (chech. BellagІattoy) Sesanoy (chech. Sasanoy) CHERMEN (chech. Charmoy) Zandak (chech. Zondukoy) Yalkhoy (chech. Yalhoy) Biytaroy (chech. Biytaroy) Gordaloy ( chech. GІordaloy) Ihirhoy (chech. Ihirhoy) Singalhoy (chech. Singalhoy) charts (chech. Charts) Terloi (chech. TІarloy) Bavlov (chech. BІavloy) Gemer (chech. Gimry) Gezehoy (chech. Gizhoy) Kenahoy (chech. Khenahoy) Motsar (chech. Motskaroy) Nicaro (chech. Nik-Ara) Oshny (chech. Oshny) Senahoy (chech. Sanahoy) Shunde (chech. Shundy) Eldaperoy (chech. Aldapharhoy) Meschter (chech. Meshtaroy) Mount (chech. Gouorea) GEshest (Chech. Gäysh) Yirdha (Chech. Yurdha) Tuy (Chech. Toyhuh) Hudache (Chech. Hidharya) Candakima (Chech. Tsіlutukhum) Armstha (Chech. Arstrah) Wishhalikha (Chech. Wishha) Broha (Chech. Broha) Bustle (Chech. Bactory) Bezha (Chech. Beshhoy) Gelashchi (Chech. Gilshkhoy) Gerahi (Chech. Gerahi). Chantei (Chech. Chіinti) Chantei (Chech. Chіinti) Snesh (Chech. Horing) Zooma (Chech. Zimsoy) Khachara (Chech. Hyachary) Hildha Roy (Chech. Hildhechiari) Cockt (Chech. Khokhta). Cheberela (Chech. Chіyabllah) Sirkhoy (Chech. Sirkhoi) at Archo (Chech. Atchalo) Rigaha (Chech. Rigaha) Chubhekinaria (Chech. Chubhakinarius) Kula (Chech. Kuluy) Artsakh (Chech. Artsha) Reindems (Chech. Nivet) Beganchery ( chech. Bogacharoy) Oskharoy (chech. Oskharoy) Churinmehkahoy (chech. Chureynmahkahoy) Makazhoy (chech. MakІazhoy) Kezenoi (chech. Kozunoy) Ikhor (chech. Ikhor) Hoy (chech. Hoi) Harkaroy (chech. Harkaroy) Kulinahoy (chech. Kulanhoy) Zheloshkhoy (chech. Zheloshkhoy) Shimer (chech. Shimri) Tsatsakoy (chech. Tsatsakoy) Kauhoy (chech. Kovhoy) Horsuhoy (chech. Horsuhoy) Arsoy (chech. Orsoy) Buniy (chech. Buniy) Tsikaroy (chech. TsІikaroy) Nokhchi-Kiel (chech. Nokhchi-KІieloy) Hind (chech. HІindoy) Baskhoy (chech. Bassahoy) Bosses (chech. Buosoy) DDIS (chech. TsІindoy) Costa (chech. KІoshtoy) Chunoy (chech. ChІunoy) monk (chech. Meanahoi) Dai (Chech. Diai) Inza (Chech. Inza) Selberry (Chech. Salbüra) Leshkara (Chech. Laboj) Nuyukha (Chech. Nuyha) Gulatha (Chech. Gulatha) Sikka (Chech. Sikhkha) Singing (Chech. Sikkha) Salya (Chech. Salo) Garden (Chech. Garden) Zurha (Chech. Zoyrkhoy) Tunduka (Chech. Tunduk) Sharp (Chech. Sharh) Sharp (Chech. Sharh) Shikara (Chech. Chicharoy) Hakmada (Chech. Hyolacamada) Hulaland (Chech. Hulaland) Hydow (Chech. Himoye) Zhogalda (Chech. Zhogіlda) Sanduha (Chech. Sanduha) Cocheh (Chech. Kochoe) Boutine (Chech. Butti) Kebos (Chech. Kebos) Caesel (Chech. Kilyaali) Mazuha (Chech. Claim) Seruli (Chech. Serchikhih) Govada (Chech. Hovhada) DCARAYA ( Chech. DCARAYA) Hasselda (Chech. Hyashldoy) CHILDAY (Chech. Chergilda) Zangulda (Chech. Zangulda) Bosoy (Chech. Bosoya) Dani (Chech. Dana) Cesium (Chech. Tsіisii) Ikara (Chech. Ikarta) Hihai (Chech. Khenkhoye) Cheryra (Chech. Cha-Aroo) Kiryi (Chech. Cyri) Shatu (Chech. Shoot) Vashchdarey (Chech. Vashtarha) Hakka (Chech. Hjakka) Sanaya (Chech. Swan) Satta (Chech. Satta) Month (Chech. Phamta) Gatt (chech. GІattoy) Dehestoy (chech. Dehastoy) Keloi (chech. KІeloy) Muskulhoy (chech. Muskulhoy) Urgyuhhoy (chech. Іurgyuhhoy) Varandei (chech. Varandei) Myarshoy (chech. Marshoy) Nehalem River (chech. Nihloy) Tooms ( Chech. Tumsu) Lashkar (Chech. Lacha) Obstha (Chech. Ershtha) Balo (Chech. Bole) Jalhore (Chech. Yalhore) Wieli \u200b\u200b(Chech. Viegio) Cala (Chech. Kola) Galai (Chech. Gіalai) Meal (Chech. Merja) Czech (Chech. Tsіchecho) Hayharo (Chech. Hyiavhyara) Gandala (Chech. G_yandala) Terha (Chech. Terha) Musha (Chech. Musha) Alha-Necya (Chech. Іalha-Nekay) Andala (Chech. І'andala) Behala ( Chech. Whitehary) Muggha (Chech. Mughary) Garchya (Chech. Garychy) Bulgic Someone (Chech. Bulgucheh-Neky) Ovrg-kind (Chech. Ovrg-Nekje) Perg-Neckey (Chech. Perg-Nekje) Boca-Neckey (Chech. Boca-Neje) Wielchi-Neckey (Chech. Viegіa-Nekay) Tepai not included in our teaps (Chech. Our) Peshny (Chech. Pessed) Malya (Chech. MIAYSTE) Mulka (Chech. Mulkaya) Huhi (Chech. Gooh) Kay (Chech. Cooked) Chinha (Chech. Chіinhih) Guchins (Chech. Gachengi) Bashingi (Chech . Bashingi) Dzurdzuki (Chech. Zurzaka)

Moylchista. The historical area of \u200b\u200bChechnya, located on the left bank of Argun, on the border with Georgia, between the rivers of the rivers of the Meshi and Biasta hee. Mairhista translated from Chechen - "Sun country". The name is probably due to the fact that the sun was considered to be a totem ancestor of the Chechen tribe who lived here. Although there is another assumption: The fact is that the southern slopes of the Korea Lamg Ridge, on which most villages of the Mairhista were lit, all year round are lit by the sun. Stayed in the maikhist and traces of the former Christianity. First of all, in toponymik, for example, in the name of the village of Ziare - "Cross", which is located on the right bank of Mesh-Hee, as well as Jiyare-Khostuy - "Crusade Spring", located near Seleny. Can be attributed to the Christian image of the crucifix in the battle tower in TsIoy-phede, as well as the image of a human figure with a spear, apparently, of St. George, which was a very revered in the Caucasus, and was identified with the ancient sun god. It was here that, according to legend, a civil army was gathered in the past. As the legend says, in the distant times in the maikhist, at the foot of the highest mountains, in the gorge where the rapid flow of Argun forms a wide delta, Chechen warriors were collected once a year. No matter how far they lived, each of them had to arrive here on the appointed day until the sun rose. One who came last after sunrise, waited for the execution. This was the law established by the Higher Council of the country - Mehk Khel. Once, in a hurry for the next collection, the warrior gorge gorges, knowing how severe punishment is waiting for him if he is late. But, seeing the sun, rising above the tops, and slender rows of warriors, he slowed his horse run. "You're late, warrior. Following the law, we have to execute you, "the elders who came to the Supreme Council of the country told him. "But first you have to call the reason." Silence hung over the gorge, only the measuring hum of Argun violated silence. Not a word said a warrior, lowering his head and prepared to death. "You have to call the reason," the elder repeated. "I got married yesterday," said the warrior quietly, "but I learned that my bride loves the other. And I decided to die so she gets freedom and could connect with her beloved. " But here he was heard the knock hoofs, and people saw the rider who was carrying on a fast horse. "Wait! I came the last, repose me! " - he shouted. And when he asked him the reason for which he was late, the warrior replied: "Yesterday, the girl I loved, married. Knowing that her bridegroom could be discharged, I, having arrived here early, waited for him, hiding in the gorge. And having seen him, immediately went after him. I did not want his death to overshadow the life of the girl I loved. I am ready for death. " Surprised elders, and went to the council. Naldown came, the evening was passed, and only late at night they carried their sentence: "While there are such noble people among us, nothing threatens Chechen land. We cancel the stern law of ancestors. Let the Chechen blood in the gorge of the Mairhista never be shedding for this reason. Once the maikhist was densely populated. There were up to fourteen villages. Dose Banach, Komalh, Korat, ZhIarie, BIenista, Sahana, Ikalchu, grated, Mesha - their ruins stretch through the gorges of Argun and Meshi-hee, mainly on the southern slope of the ridge Kore-lam, a gloomy silence stressing the frailty of life and the eternity of death and Stone. As if the seal of the spell takes over the towers, in which there was still life for half a century and boiled human passions. But most of all amazes with the gloomy splendor of Tsioyn-Phaedea - the ancient cult center of the Mairhistan. Tsioyn-Phaede is, above all, necropolis, the city of the dead, consisting of fifty stone crypts. At the entrance to the city of the dead, the trails cost two t--like structures. These are Selings - the pagan sanctuations. Near them carried out various kinds of cult rituals and sacrifice animals. In addition, going on the road, in special bowls dedicated to the Deity, people put money, rings, earrings and other valuables, and no one touched them. It was believed that the one who would take any of these things would be deprived of the mind. Immediately behind the shrines there are crypts that are scattered by small groups along the northern slope of the mountain. Crowd, or, in Chechen, Marylkhan-Kash, that is, the solar grave is a rectangular building in the form of a house laid out of stones on a lime solution. The outer walls of some of the crypts are smeared by clay-lime mortar. Some scleps consist of two rooms, one of which served as a memorial chamber. In it along the walls posted benches from stone and arranged niches for candles. In the memorial chamber, relatives in the days of sacred holidays drank ritual beer and remembered the deceased. In the facade wall of the crypt, LAZ works - a quadrangular hole framed by a stone frame. Old people claim that in the old days, these holes were closed with special stone slabs. Very often, stones on the front side of the screens are decorated with petroglyphs, they guarded the crypt from the dark forces. Most often it is swastika, crosses, spirals. In addition, some scleps have marks that most likely were peculiar family coat of arms. Over the Lases of one of the crypts on the northeastern side of the necropolis in the wall, a well-processed stone of a rounded shape, resembling a human skull, is built into the wall. It is almost mirrored smooth, apparently, from the constant touch of human hands. Inside the crypts, along the walls, the stone shelves were arranged in two or three rows, on which the deceased was laid. Next to the dead left weapons, household items, which, on the presentation of their relatives, could need them in another world. Although most of the crypts were looted after evicting the locals in 1944, but still in some of them the miracle preserved products from ceramics and wood, arrows, women's decorations. The emergence and existence of collective crypt burials dates back to the XII-XIV centuries. People's traditions speak differently about their origin. According to one of the legends, the crypts began to build during epidemics when people left their villages, fleeing Mora, and there was no one to bury the dead. Patients themselves came to the crypts and died on the stone shelves. Information about a terrible epidemic in the maikhist is preserved in the legend of Un-Nane and Melchints. Un-Nana, Goddess of Diseases, visited the festival dedicated to the goddess of the fertility of carcolis. But during the ritual procession, she considered that the praying insulted her with his inattention, and lowered their infectious diseases. A combat tower towers over the scleps. It is equipped with a lot of boys, and at the very top - cleaners. Petroglyphs are applied on the tower stones - magical signs that had to protect the tower and warriors from the enemy. To the south of the "city of the dead" was before the village of Tsioyn-Phaedea, separated from the necropolis of a sturdy stone wall adjacent to the tower. It was a large scale of mountain Chechnya. As the old men say, in Tsiyn-Pchjeda, sixty warriors were traveled from the gate alone on the same gray horses. It was very well fortified. From the northern side, a combat tower and a high stone wall was covered, from the south - a high, impregnable break, from the southeast side, a powerful castle towers above the argument. The village of Tsiyn-Phaedea was destroyed as a result of a civil war. As the legend says, his enemies deposited for three months and could not take it. A girl lived in Tsioyn-Phaede, whose beloved was in the village of enemies. In the late night, she climbed the wall and pointed out the precipitated safe passage from the abyss. The enemies broke into the village, and it was destroyed to the ground. Due to the remoteness of the plains and good natural defenses and fortifications built throughout the Argun Gorge, to Malhisty rarely reached outside enemy. But internecine wars, blood revenge tormented this land. A similar position of the old man was explained by the Curse of Un-Nana, the goddess of diseases. Once three brothers lived in Tsoyun-Phaede, Tsatesh, Matesh, Machara. They made a comment on their mother and sacrificed livestock. All famous Maglhi gathered here. It came there and UN-Nana to put the infection on people. On her shoulders hung the variable sums, full ashes. "If we do not kill Un-Nanu, then she will destroy our guests," they thought the brothers and the beat of the saber cut off her head. The head of Un-Nana rolled down the slope and muttered: "Does the shine disease will not come in Mairhist, and the war and enmity among Mairhi will not run out." Indeed, all in the gorges of Mairhista recalls that the people who lived here were in a state of war with everyone. To the east of the village, the Cords lie to the village of Komalha, Banach - on the left bank of Argun and the dose - on the right. In the middle between these three aulov, a picturesque place was preserved, which was called the Wühte Mette - "Place where songs are executed." In the Middle Ages, during the sacred festivities, the priests sang cult songs here, and when the sounds of the song were heard, residents of the neighboring villages knew about the beginning of religious ceremonies. Up the Gorge of the Mesh-Hee River, along the Korea Lam Ridge, lie the ruins of villages Ikalch, Bienist, Sahana, Terrta, Meshech. In the village of Terrta, the tower complex was well preserved, as well as necropolis on the southern outskirts. On the right bank of the Meshi-Hee river, there were only two villages: Kegine and Jirare. Jiyare Watchtower is visible from Cape Tsiyn-Phyeda, she hangs over the precipice on a high, climbing rock. In the works of ethnographers, archaeologists of the maikhist, as a rule, is characterized as a gloomy and sullen edge. In fact, the maikhist gorge is very beautiful at any time of the year. In the spring, a wild plum, rosehip, very many different colors bloom here. In winter, even in January, warm and sunny. Golden color grass and bright green pines look picturesquely on the background of gray rocks and snow vertices. Perfectly fit into the landscape and majestic towers, whose black stones are effectively contrast with the gold of herbs. Up until 1944, almost the entire Moylhist was settled, there was even a boarding school in the village of Sakhan. But after evicting the inhabitants in 1944, most combat and residential towers were blown up, and necropoli looted.

The Argun Gorge It is one of the largest gorges of the Caucasus. The gorge stretches almost one hundred twenty kilometers: from Hevsuretia to the Black Mountains and goes to the Chechen plain. The Argun Gorge is located in the heart of Chechnya. On the left are the Gorge of our, Kay and Akkhin-furry, on the right - the Canyons of Sloa, Cheberlow Gorge and the Mountain Valley of Ichkeria. It was at the Argun Gorge, along with Darial, was a way from Europe to Asia, from Russia in Transcaucasia and the front Asia. Russian embassy and trade missions followed Georgia on this path until the end of the XVIII century. On the use of its Chechens at the end of the XIX - early XX century wrote N.S. Ivanenkov: "Further to the south, the continuation of this road is drawn to a viewpoint path, which leads to the limits of Tiflis province. On the same road, passing through the main ridge of the mountains, you can get to the capital of Georgia - Tiflis, and this by the population uses, going to Georgia for earnings. " Hordes of nomads have repeatedly tried from the north to break through this gorge in the Transcaucasia, but never happened to them. The Arab troops in the IX centuries stormed the towers and tower villages of the militant mountain tribes that courageously reflected their attempts to go through this gorge to the north. It should be noted that the road in the mentality of Chechens is not just a specific concept, but the moral category. Since ancient times, everything that related to the road was considered sacred. According to the reference, the man whoaring the road or the bridge built, deserves paradise. Follow the condition of the road passing by the village was considered the collective responsibility of all its inhabitants. In addition, they were morally responsible for all paths passing on this segment and should have been hospitable to belated travelers. The hard ban was attached to everything that could defile the road, damage it. It was impossible to take a stone from the road, to take the places of land belonging to her, and the destruction of the bridge was generally considered a terrible crime. Chechens have a special ethics of relations on the road. The concept of "snack" (satellite, fellow traveler) has in the Chechen language and the meaning of "friend, comrade". According to Vainakh mythology, people on the way, especially at night, guarded Tarams - perfume, twins of a person. The rituality of everything that is connected with the road goes back to those distant times when the Chechens have existed the cult of the road. Chechen towers were subjected to intensive destruction during the Caucasian War. Many towers were destroyed and disassembled during the construction of military fortifications of the Russian army: Evdokimovsky, Shatoysky, Vozdvizhensky. Stones were used to build fortress walls. In order to build one fortress, dozens of towers disassembled in the district. According to N.S. Ivanenkova, for the construction of Evdokimovsky fortification, twelve stone towers were purchased from local residents. According to A.P. Berge, two towers at the entrance to the Argun Gorge were destroyed in the construction of the Vozdizhensky fortification (at the place of the village of Chakhkeri). When building military strengthening in the zonach, a combat tower on the outskirts of the village was also destroyed. Many towers and ancient burial grounds were destroyed with the expansion of the road along the coast of Argun. Most of the various items found at the time of various items from the burial grounds of various eras were simply taken out. On the western slope of the ridge BIen-Duk, which stretches along the right bank of the Argun, parallel to the river, near the village of Zone is open, "Kho yoI ECHA bora" (open, where three maidens live). According to legend, three divine maids lived on the tops of these rocks: Maglh-Azni, Dariy-Den-Khokha and Dinkie-Yoi. The leader Narts Cesc Sulcy every day, morning and evening, appearing here in its fabulous horse, which jumps from the ridge BIen-Duk of Mount Erdi's Court and a Court Erdi jumped to the top of Nohchiyn-barzakh. Sisters tired of courting Cesc-EDL, and they, along with his mother moved to the top of Satoy Dakoh Court, which is in MIaysta, on the border with Khevsureti. The inhabitants of the Miaist had a belief, according to which Dyika lives on the top of the mountain, the Goddess of Good and Justice, who learned to distinguish well and evil. For the first time in the ethnographic essay, A. Ippolitov mentions two combat towers at the entrance to the village of Shatoy from the North - on the left bank of Argun. According to the legend, which is given by many authors, these towers were built by two brothers. According to legend, one of the brothers killed the other in a quarrel arising from the captive, he himself left forever native places. The towers collapsed over time. In fact, most likely, these towers were watching and controlled the road passing nearby. This is confirmed by this fact that the combat towers have almost never been used as residential and, in general, were not adapted for this. The Gičan-Khalle combat tower is located on the right bank of Argun, on a high rocky cape, which forms a small river Guczan-Erk, flowing into Argun. It is posted out of carefully selected, and in some cases well-processed stones of different quantities, on a lime solution. According to folklore sources, this tower was called Gyonat Giala - "Winged Tower". This name gave her a commander Tamerlan, who could not take the storming tower and the village. Two towers stood on the right bank of Argun, not far from the village of Ush-Khalarla, at the very foundation of the Rocky Mountain of Celine Lam. Up to our time, only the foundation was preserved from one of the towers. It was destroyed when evicting Chechens in 1944. The second tower has been preserved almost completely. The legend was preserved, according to which the Mudretsov Council began in these towers, where the seekers of the truth and justice of the pots from all ethnic communities were treated, ranging from Pokhin-Mokhc (Hevsuretia), located at the origins of Argun, and until the foothill plain. But, in all likelihood, it is just a legend. In fact, Ustchkhalloevsky towers were watchdogs. In previous times, the road in this place was held on the right bank of Argun. Not far from the towers there was a wooden mounted bridge, which, if necessary, could be raised and removed. Next to him there was a stone arched bridge, built without the use of any other materials, except the stone. The guard that was in the tower controlled the road and the bridge and took the duty from passing trading people in the form of gunpowder, lead, wool, cloth, sheep. The tower was built according to field materials, in the XI-XII centuries. The village of Yaton Khaull lies in a wide hollow formed by Argun. The southern part of it, Pihachoe, the most ancient. Here, on an exalted place, it was before the strengthening consisting of several combat and residential towers, acquired by a high stone wall. Hence the road to Georgia and Dagestan, as well as in other areas of Chechnya, was controlled. In our time, the ruins of the combat towers and the complex of stone buildings of rectangular shape remained from strengthening. One of the structures within which the remains of stone columns and caches are preserved, ordinary for cult builders, researchers consider the ancient pagan sanctuary. In addition, several residential towers remained here. The ruins of the combat towers are preserved on the right bank of Argun, at the entrance to the village of Ostsh-Khalloia. She, apparently, was a signaling tower and combined with a visual connection with the Beckhailin complex and the Pxhachoe Castle. The base of Ion-Khaull is associated with the name of ITON, which came here from the village of Batz-Mokhk, who was higher in Argun. In a wide river valley, in the place where the village is located, Yaton, whistling in these places, has taken to rest, hanging his bow on the tree. When he woke up, he saw that on his weapons a bird whine nest. Yaton took it as a good sign and decided to stay here by building the tower. He hired a shepherd to the Dishni Ela prince, the owner of the tower complex on Mount Bekhail. Subsequently, ITON was born the son of jelly, who, having matured, married the daughter of Prince. He is the same as Yaton, pass a herd of the Dean-Ela. Son jelly refused to work on his grandfather and rebelled against him. Prince decided to destroy Ion-Khaull and kill his son-in-law and grandson. But the wife of the Jelly, Nanag, the daughter of the Dishni Ela, who decided to warn them about the danger. She rushed back toward the village, but the prince caught up with her and mortally wounded. At the request of the daughter, he buried her here, halfway between the towers of the father and her husband. As a result of the war between the jelly, to whom the prince of Dora-Ela helped, and the stay of the latter was defeated. About those tragic events resembles a lone grave stone Nanag-Kash.

Ichkeria Ichkeria is the easternmost area of \u200b\u200bChechnya, located northeast of Cheberlow. Its name is formed, apparently, from Kumyk "Ichi Yry" - inner land, the area. Interesting interpretation named I.V. Popov, author of the work "Ichkerintsy", who visited this edge at the end of the XIX century: "Ichkeria consists of two words:" ICH "and" Geri ". Mentioned words are translated by the Kumykov as follows: ICh - Medica, Geri - even terrain among the elevated mountains. In addition, the word "gery" both in relation to one person and the whole people means that he was once rich and strong, but as a result of various historical circumstances, he lost its meaning and became poor and weak. " The territory of Ichkeria was settled by Chechens, as well as Cheberela, no earlier than the XV century. Representatives of most Ichkerian teypov consider themselves as descendants of immigrants from the Western regions of the Caucasus. The main translated point of this migration and, apparently, was our capital of medieval Chechnya. The first migrants from our Ichkeria, and then in the Valley of Yaryx and Aktash were representatives of Tapes Peshkhi and Cirts. This tells the legend, which was published in the XIX century: "Somewhere in the side of the Basins there are mountains from which the Assa rivers flow, forting and geeki. These mountains are called Akkhin-Lam, there once lived ancestors of Chechens - Lam-Kerist (i.e. Christians). This area is the cradle of Chechens. Fourteen generations ago, the part of Lam-Kerist came out from there and moved to the east due to the fact that they were closely on their homeland from crowded. They passed past the rivers of Argun and Axa, but they didn't like these rivers, finally, they came to the place where the Aul Yurt-Aukh is worth it. The first settlers here were the names of Parychoy and Cirts. When they arrived here, in these places only one farm Andyi was stood. There were no other settlements. " Then, according to historical and folklore sources, other Ichkeri teypes were evaporated from our. Many Cheberlowe tees, as well as the Argun Gorge Society, consider immigrants from Nashha. According to one of the genealogical legends, the founder of Ichkeria was Molokh, which was transferred first from the Miasta to our son, and from there, along with his son Tinin Wiju in Ichkeria. When reling the Chechens in order to consolidate their right to this land, it was called her "Nohchi-Mokhk" - "Land of Chechens", as often happens when colonization. In the late Middle Ages, Chechen mehk-Khel gathered here. This, by the way, also wrote I.V. Popov: "The Kurgan, noticeable on the hill, is made by the efforts of human labor: he is embarrassed by the hands of people, as the legend says. Place this, the center of Ichkeria, served as a collection point for the elders of Ichkerians, whose life, moving phases of their development, demanded, finally, more correct social relations ... The first meeting on Mount Khettash-Court was not last: here were going to change adat, if He was not applicable to the conditions of social life. The only way to solve litigation, whatever properties they were, was a sentence of mediators selected as the plaintiff and the defendant. The sentence of these elders did not allow the appeals, and the grievances were sacred performed their rulings. In the same controversial cases, which still did not exist, the Ichkerians elders were sent to Nashha, from where they were always returned satisfied. The cleanest custom, according to Chechens and Ichkerians, existed in our. " According to folklore and historical data, the stone combat tower with a pyramidal roof was stood by Aula Horochi. When excavations, archaeological materials of the XV-XV centuries were discovered near its ruins. In the XIX century, a postcard was released with its image. According to legend, before coming to Ichkeria of the colonists from our Outhhhhhhhhh, I lived here. Some towers in Ichkeria, which are mentioned in ancient legends, are associated with their name. ___________________________________ Maista Maista is an ancient historical area of \u200b\u200bChechnya. It is located in the highlands, east of the River Canti Argun, along the border with Georgia. This is the most severe and beautiful majestic beauty of mountain Chechnya. Eternal ice, romance rocks, deep abyss, wild mountain rivers are surprisingly combined here with thick beech and pine groves, thickets of wild fruit trees and shrubs, the seas of flowers in the summer. And the ancient towers are towering over all this - silent custodians of century-old secrets. "Maista" translated from Chechen - "Alpine, Upper, Edge". Once this area was very thickly populated. Along the Majastan-Erk River, the tributary of Canti-Argun, the villages were stretched by Verkel, Tsa Calais, Puagh, Tuga. They were located in hard-to-reach, strategically important places, closing the Majers gorge from all sides, in impregnable castles in the path of the enemy. In the Middle Ages, Maista was a peculiar capital of mountain Chechnya. Here, according to legends, there lived the legendary Milkch, the ancestor of the part of the Chechens, which then moved in our. At one time in Maysta, Mehk Khel Nahkh Country for solving the urgent issues and developing norms of ordinary law was gathered. Maista for a long time remained the cult center of Chechnya, there was a priest caste, who had the secret knowledge and skills of the healers. In the nineteenth century, the population of Maisthers suffered from landless and poverty, was forced to periodically migrate to other regions, mainly in Georgia. During this period, the Maystinians were engaged in breeding sheep and made raids for the purposes of profit for Georgia. From the former majority of Maisthers left not only the traditions and the warlike nature of its inhabitants, but also a huge number of stone buildings belonging to the opinions of scientists, by the XII-XIV centuries. Especially affecting the imagination of the ruins of the medieval tower village Verkel, lying on a high stone cliff, on the right bank of the Maostan Erk River. Ruins of stone towers merge with gray cliffs, forming a bizarre outlines of the castle. At the very top of the rock, there is a combat tower with which the whole neighborhood is viewed, as well as the towers of Tsa Calais and Povet. On the western outskirts - tower hang over the path, which goes along the river. It is impossible not to admire the courage and the art of the builders of the towers. The village of Vaverkel was located at the intersection of paths from Dagestan to the Argun Gorge and from Chechnya to Georgia. It was a real medieval fortress, with combat towers, stone walls, almost impregnable for enemies. According to legend, she was destroyed during the wars in the early Middle Ages, and with those, no one lived in it. Not far from the fortress Verkel is the largest necropolis - the city of the dead, consisting of fifty stone crypts scattered over the slopes. They served as tips for individual Maystine surnames. These are mainly small stone houses with a bartal roof of large shale plates, with square laser with the front side. But there are also two-storey crypts, testifying to the wealth and power of the surname. To the east of Vasherkel on the canopy slope is the village of Tsa Calais or, translated from the Chechen language, "the settlement dedicated to the Divine CSU." Calea is a defensive castle type complex consisting of one combat and several residential towers. The combat tower is a classic version of the Wainka (Chechen-Ingush) tower with a pyramidal roof, which the cone-shaped stone is completed - Ciiurk. It was believed that for the installation of this stone, except for the usual fee, the owner of the tower was supposed to give the Master of Bull. Obviously, this stone originally had a magical, cult value. The residential tower Calea can be attributed to the half-chimney, they are much higher than usual and have machine. The combat and residential towers form a castle, the gaps between them are blocked by stone walls. In the courtyard of the castle, Seling - Tilno-like sanctuary was well preserved, who had prayed, asked patronage and assistance in matters, brought victims. But Syeling in the Central Asian has not had a cult value and has been preserved as a tribute to the past. To the north of the village there is a Muslim cemetery, where the Maystineans were buried the deceased until 1944. Residents of Maisthers with deep respect treated the past, therefore, adopting Islam, they did not destroy the previous sanctors and crypts, so as not to desecrate the memory of their fathers. On the walls of the towers in Tsa Calais a lot of petroglyphs: in the form of spirals, solar signs, figures of people, as well as a mandatory image of the hand almost on all towers. But the most interesting is the inscription in the form of a petroglyphic letter on the wall of the residential tower in Verkel, on the edge of the high cliff. This is a kind of document of the ancient writing of the Chechens, which has yet to be decoded by scientists. To the west of Vasherkel and Tsa Calais, on the left bank of the Maryostan-Erk, the tower villages of Puagh and Tuga are located. Puys are several tower complexes, each of which forms a powerful castle consisting of combat and several residential towers. The tower of your way is very massive and high and built with good knowledge of fortification and martial art. All four villages in Mastete are located in such a way that, if necessary, their residents can exchange signals about danger, lighting on the towers of the lights. With the villages of Puagh and Tuga, the name of the legendary jokol, a courageous and fair leader of the Maystinets, is known not only in Chechnya, but also in neighboring Georgia. During the Caucasian war, Maist was treated by Chechen societies who did not want to obey the Russian authorities nor Imam Shamil and desperately resisted any attempts to conquer them. Particularly successfully, the Maystineans fought when they were led by Jocola. Later, at the suggestion of the Georgian princes, Jokola left relatives to Georgia and founded several villages in the Pankisky gorge there. But on returning to Chechnya was a deception was captured by Muridi Shamil and KazNen. The notes of the Russian officer L.A. Zisserman who visited Maist in the late 40s of the XIX century. He admires the amazing hospitality of the Maystinians. During the holiday, arranged in honor of the guest, began to compete in the shooting of a rifle. When the guest missed, none of the Maystinters, who at all times were considered excellent arrows and skilled hunters, did not fall into the goal, so as not to humiliate the advantage of the guest. Show your skills commissioned a decade boy, who easily struck the goal. Describes L.A. Zisserman and the Ritual of the Brother's Groocol, whose name itself has become a guarantee of security in these dangerous places. But residents of the Maystine gorges were not only brave and skilled warriors. They were famous for the whole of the Caucasus. The Maystinians knew the secrets of many healing herbs, from a long time they knew how to make the trepanation of the skull and were especially skillfully treated wounds applied by cold and firearms. The art of local healers attracted people here not only from Chechnya, but from Georgia, Ossetia, Kabarda. In Maste, there were priests, which were inherited by the mystery of magic, secrets of hypnosis. Perhaps the atmosphere of these gorges has been faced with mysticism, where the shadows of the ancient towers merge with the outlines of the rocks, leaving in the shower strange, an unearthly impression. A special authority among the Chechens residents of Maisthers enjoyed as experts of Chechen law. Up until 1944 there was Maystoyn Khel, a kind of Supreme Court of Chechnya, where rights experts for a price dismantled litigation and disputes not only Chechens, but also the Ingush, the Georgians. In Maryostan, Khel appealed if, in case of proceedings, other judicial institutions went into a dead end. The presidential court was considered fair, and his decisions were always performed. The legend of the judicial art of the Maystinians is preserved: "Once a mountain gorge, a traveler was walking along a high cliff. Inadvertently, he dropped a heavy staff out of her hands, which fell into the abyss with a crash. The shepherd, who was sitting nearby, shuddering from unexpected noise, fell off the cliff and crashed. Relatives of the dead demanded a huge penalty from the traveler. The latter appealed to Majostan-Khel. Elder, having considered this business, handed over his young man, and he judged in this way: three sides were guilty to the death of the shepherd - the tramppet, the staff, which, falling, made noise, scared the shepherd, shepherd, which was so cowardly that Fucked in the abyss from random noise. Consequently, he concluded a young judge, the guilty should only pay a third of the fine. So he got rid of the traveler from an unfair claim. Among other things, the Maystinians were also beautiful builders. According to folklore sources, they built towers not only in the mountains of Chechnya, but also in Hevsuretia and Tushetia. In the late Middle Ages in Maste, there were the same pagan cults as the entire Chechnya, although there were their own, local features. For example, the cult of lamas Tishuol, mountain spirit, who lived on a mountaintop Dakoh court (Maystoyn Lamas) and patron of warriors and hunters. Also, by believing the Maystinters, the goddess of Dick justice lived on the top of this mountain, which taught people to distinguish well and evil. On the northern slope of the ridge Maystinskogo south Tuga is a sacred grove in which no hunter will not go down, not before they wash in the river water, otherwise the wicked blizzard falls through ice peaks Tebulosmta, blocked the road going, and then it will inevitably be death. Until recent times, there were sacred protected groves in other districts of mountain Chechnya. Nobody dare to rip the flower or break the branch. Wild animals felt in safety here, as no hunter dares to hunt in the sacred grove. Even blood circulation could be hidden in them, without fear that they could be revenge. According to the popular belief, the stay in the reserved groves for a certain time led to healing from many diseases. The attitude of the Chechens to the tree was very trembling. Since ancient times, they learned to protect the forest, it is reasonable to use it. Pear tree, walnut was considered sacred, and there was a strict ban on their cutting. Until now, among the Chechens, there is a belief, according to which a person who quit walnut or a pear tree will fall into hell. The arbitrary cutting of the forest was forbidden, and chopping a tree from mischief was considered a terrible crime along with the killing of man. On firewood was recommended to harvest a dog, sick trees, but it was impossible to use valuable breeds for these purposes. Grab was also considered a sacred tree. It was used by Chechens for the manufacture of weapons, and therefore his cutting was strictly regulated. It was common among the Maystineans and the cult of the top. They applied to the highest mountain top of the Tublosmmt in this ridge with prayer: "Oh, the great Tula Lam! Oh, Sacred Tula Lam! We appeal to you asking you, and you ask for us a great case. " But the prayers of the residents of Maisthers were in vain. The villages of Tsa-Kale, Puagh, tugue were destroyed in 1944 when evicting the Chechens by the troops of the NKVD. The towers were blown up overlapping and roofs, and then they were originated from the inside. Lifeless gorge today Maisthers. Silent the gloomy shadows Verkel, the harsh towers of Puagh, the majestic ruins of Tsa Calais. The sun went over Mai, immersing this amazing edge in silence. But there is a Majostan-Lam Mountain, a sparkling snow-white vertex, reminding to people that in this world sooner or later good will trust over evil, cleanliness and light will rule the mind of people and reigns justice on earth. ___________________________________________ Shara Shara historical region lies in the upper reaches of Sharo-Argun, east of the Chechen society Chant and KHACHHAR, west of Cheberloya. Its name is most likely due to the adjective "Shera" - smooth, flat, which in the mountain dialects sounds like a "ball". It can be explained by the fact that the course of the Sharo-Arguine forms wide gorges with gentle shores. Sharh consisted of several dozen villages, the largest of which were a chalk, chemical, hakmada and chicara. Well-known Georgian historian I.A.Dzhavahishvili connected with place names Shara, Sharo-Argun ethnonym "Sarmat", which, according to him, sounded like "Sharmat". But since in Greek and Latin there is no sound "sh", it was recorded in ancient sources as Sarmat. The village of Sharp was a tower settlement, which consisted of three combat and several residential towers, which were located near each other, forming an impregnable past. The gaps between the individual structures were protected by stone walls. In fact, it was a real medieval fortress. She was at the crossroads of the most important roads and occupied the elevation, which had a strategic position. The inhabitants of Sloa had the opportunity to control the road from Transcaucasia and Dagestan to the Argun Gorge, as well as in Cheberela and Ichkeria. Of the three combat towers, preserved before the beginning of the 20th century, one now remained. Bruno's shoulder, who happened in these mountains in the 20s, found two combat and several residential towers in a relatively good condition. But the residential towers were blown up in 1944, and one of the combat towers was destroyed with the bombing in 1995. If the challenge was the administrative center of this area, then the village of Chemoy, which is located a few kilometers to the southeast of him, was its cult center. According to wildlife, on the outskirts of Himoy, there were sun hours, which were a circle of huge stones, in the center of which was a high stone pillar. Apparently, it was not only a clock, but also a peculiar observatory for monitoring the movement of the sun. According to S.-M. Khasiyev, in antiquity, at a certain period of development of the cult of the Sun, the Chechens had a ban on observation of the sun-luminary. And the priests watched his shadow, considering the shadow of the Sun. The confirmation of the fact that Hima was a cult center, an abundance of petroglyphs on the preserved medieval settlements of the settlement can be an abundance of petroglyphs. These are double spirals, and crosses, and circles. But the most interesting is the classic swastika with rectangular ends. In this form, it is no longer anywhere in the Caucasus, although in various versions there are on the walls of many Chechen towers, in more ancient times - on Koban ceramics, then in the form of Tamga on pottery Alan. In the Middle Ages, almost all villages of Slory were the turbors, that is, consisted of residential and combat towers. Many of them, especially the combat towers, were destroyed during the Caucasian War, part during the eviction of Chechens in 1944. Today, the ruins of majestic stone structures have been preserved in the villages of Shaha, Chemical, Hakmad, Chicara. Modern houses with duplex roofs seem next to the dilapidated stone turbines of dwarfs.

Akki Akki - chastChechni mountain, bordering to the south with Kay, in the east - with Nashkh, in the west - with Yalharoy, in the north - a region of the Chechen society Orsthoy. Once the area was thickly populated. Ruins of tower villages Zengali, Bicyci, Kereti, Voi, Ami, ITIR-Kale still remind of the harsh past of these mountains. The main occupation of the inhabitants of Akka was cattle breeding and farming. In addition, they were famous for both wonderful hunters and warriors. Accinants took an active part in the Caucasian War in the detachments of Imam Shamil. Many fortified villages were deposited by the royal troops, many tower buildings were destroyed during the assault and shelling from artillery guns. MA Ivanov, who visited Akki at the beginning of the last century, wrote about this: "On the elevated areas, stone sacli of several sacrifices of seniority are scattered. They are grouped in most cases around ancient towers, which are generally rich in this area, which served in the past the arena of endless expansion and civil engineering, and in the nearest era - the struggle of Shamil with Russian troops. There are still fresh memories of these last events among the population: they are talking about how the Russian strong towers were taken on how the cannon shots and artillery shells broke the stronghold of the mountains. " Even in the late Middle Ages, the Akinians occupied the territory to the West not only from the origins of Ghi, but also fortans and assha. The Akinians of Teipa Vappy lived in the Jacier, and in the Darialya gorge, in the villages of Lars, Gulyti. In Russian sources of the time mention the ruler Larsova tavern (village -Prim. Author) Sultan-Mirza, who was the brother Shih-Murza Okotskogo. According to field materials, Chechen teyp Bagacharya was evaporated from the area, which is at the origins of Sunii, at the Bagucar mountain range. In those days, this teip treated tukhum Akki, but bagacharoytsy even after moving to the right bank of Sharo-Argun continued to consider themselves part of akkinskogo tukhum. Part of the Bagachalocers back in the XVI century founded the village of Bagachara at the exit from the Argun Gorge not far from the village of Goyta. In 1825, it was burned with Russian troops as a result of a three-day battle. This battle was described by Prince Volkonsky in one of the letters to his friend. In the XV-XVI centuries, part of the Akkintsev migrated to the east, to Ichkeria, as well as to the settlement areas of the naughty tribe "ovha" (today are Western regions of Dagestan), which, apparently, are the descendants of the ancient Tribe of Aorses mentioned by Strapon. Later, the same areas moved Ostdhotews (Cecho) from the Cell-Akhk gorge, as well as the Pesta. The result was a Chechen subethnos that identifying themselves as part of the Chechen ethnos, identifies himself in it as "acca" in contrast to the "lam-acca" - mountain Akkins, who now live in almost all regions of Chechnya. After the end of the Caucasian War in the XIX century, many residents of Akki moved to Turkey. Tape VAPPI, like some ORSTHEEV surnames, left Chechnya almost completely. Despite the many ancient villages, very few architectural monuments came to our time in more or less reserved form. In the village of Zengali, located south of Lake Galaxoor, on the left bank of the Gekhi River, there were about twenty residential towers of various preservation built of well-treated stone. Separate residential and semi-erection towers are preserved in the villages of Bicycles, Keret, Mizigali. During the last two wars, they were subjected to bombardment by Russian aircraft. The architectural buildings that lived to this day testify to the high mastery of their builders. Akki, like Terley, and Maista, famous for their masters. The legend has been preserved about one of them - the famous builder of dish towers. On the way to the village of Vougy, there is a lonely tower. Locals call her dish-bow. They say that she was built by master discs. In one of the villages, Akki dish sucks the girl. Once in the spring, when it was easier to buy wool to buy or replace sheep, he asked the bride to sew a fur coat. She promised, but for some reason he could not finish the work for a long time. The discs became angry for the inattentive attitude towards her request and told the bride that he would quickly build a tower than she would make a fur coat. He began to work. The walls elevated, and when it was necessary to complete the roof, the wooden layouts on which heavier stones lay, could not stand and collapsed. And the master dish died. He heard the bride, came running towards the tower and, seeing the dead groom, climbed to the tower and rushed down. So the tower remained unfinished. And people in memory of the famous master called her dish-bow - dish tower. One of the most beautiful monuments of the residential architecture of Chechens can be attributed to the residential tower of Misir-Cala, which is distinguished by the grace of proportions, sophisticated decor, high construction technique, which is usually more characteristic of combat towers. Over the left bank of the Akki-Hee's river, on a high stone break, is located in the clock niche Tower of the Tower of Itir-Kale. It can be called a small fortress. It is impossible access to it, as the wooden bedtops, departed from the rocks on the rock, have long collapsed. The walls are almost completely collapsed, only fragments remained. According to field materials, the owner of the fortress was the local feudal of Gazh, which was distinguished by cruel and fierce temper. He took a duty in the form of sheep wool and powder with people passing along this road. According to legend, the gazh was killed by the rebel tribesmen. Today, accumulating gorges are deserted. In eternal silence froze the silhouettes of ancient towers. And no one can say whether life comes back again. __________________________________________ Ershthoy (Arshthoy, Orsthoy) Ershthoy (Arshthoy, Orsthoy) - it was west of Lam Akkha and Yalhara and included a region adjacent to a lake-Chozh Galan, gorge Fortanga river and Assy downstream. After leaving the Caucasus detachments of Timur, Ostkhoyeza one of the first descended into the foothills, and then to the valley between the rivers of the Suna and Assa. Here they encountered the Kabardians, who were then a nomadic lifestyle and grazed their livestock on the territory of the territory liberated after the departure. In general, as evidenced by historical and folklore sources, the ethnonym "ORSTHA / ARSTHOGA" was originally designated all the naughty internships. And the part of Nahkhov, who since the XVIII century began to be called "ORSTHA", in earlier times had the tribal name "Balo", where Akkhi and Peshkhi were also included, and some other Chechen teyps. Apparently, it was a caste of warriors. The etymology of the ethnonym "Orstha" is quite transparent: in Chechen "ARTS" - a low ridge, "Arsrthhi" - residents of the Brassets or Black Mountains. But it is possible that the Chechen "ART" in more ancient times was the meaning of the "Fortress, a fortress tree", which is quite possible. In this case, an ancient signal of the danger of the "Orzs of Konov" acquires a specific meaning: "Circling in the fortress" (or for the fortress shaft). According to folklore materials, before the arrival of Chechens from the Western regions of the Caucasus, Ichkeria and Cherchell also lived an ORSTHA who talked in the language that had some differences from the Chechen language. But they can hardly be identified today with Erstte residents. ORSTHOGA was engaged in agriculture and cattle breeding, and in mountainous areas, in the villages of the upper and lower dotted, in addition, the extraction of salts. The straw is quite early, compared to its neighbors, they accepted Islam and actively participated in the Caucasian War in Shamil's detachments. They constantly making raids on the village of Ingush, which by that time became the citizens of the Russian king. There are numerous complaints of the Ingush Starins, which remained in Russian archives. When evicting part of the Caucasian peoples to Turkey, after the end of the Caucasian War, the worm almost completely left their homeland, not wanting to obey the Russian administration. The remaining were reset of the royal power in the Chechen and Ingush villages, and the Sunzhen Cossack line for the separation of Chechens and Ingush was formed on their lands. The territory of Ershtha is very rich in stone turmoil buildings. The ruins are preserved in the villages of Bazante, Gandal Basa, the lower and the upper dotted, Tsiinger-Ayk, Egishozh. Although the area is located on the most West Chechnya, the architecture of it in its main parameters to the forms of Central Chechnya, that is, the Argun Gorge. The village of Tsiinger-Ayk is rich in the tower buildings of various eras. The oldest settlement of Tsiinger-Ayk refers to the I thousand BC. e. It consists of cyclopic buildings that are rectangular structures built from huge raw stones. The gigantic plans of these housing can talk about a certain social structure of society of that time. Apparently, the population has lived here by large ex-home communities, which gradually crushed in the process of evolution. By the way, this is confirmed by the fact that additional rooms have been attracted to the cyclopeous facilities. The construction of the Earland Epoch (I-VII centuries) is preserved here. Among them you can already distinguish between the combat and residential towers. Residential towers, despite the low level of construction equipment, have already structures characteristic of late, classic buildings: the presence of a support pillar, arched openings (door and window), expanding them from the inside. Late-Alansky buildings (this is confirmed here and abundance of archaeological material) in their forms are approaching classical. By the XV-XVII centuries, a powerful castle of the village of Tsiinger-Ayk, consisting of one combat and two residential towers, can be attributed. The combat tower has a square base (5 x 5 m), a large number of window openings with round arches, stones are processed, the laying is made very carefully, on the facade of the tower there are decor elements. Residential towers, attached to the combat tower, are no different from her on the technique of laying and the level of stone processing, that is, all the elements of the castle were built at the same time. The top of the fortification architecture of Chechens can include the fortress of EGI-Nozh, in which all the best achievements of nuclear architecture are embodied. ______________________________________ Terley-Mokhl Terley-Mokhk - the historical region in the south of Mountain Chechnya, on the left bank of Argun. From the south she bordered by Kay-Mokhk, from the north - from Deanny, from the West - with the foot, the eastern border was walking along the left shore of Argun, where the majestic complex of three combat towers stood on a high slope - Kiird-Biavnash. Three left tributacles of Argun were proceeded by its territory: Nihie, Barhii, Biavoy, named and three patronized groups, who made up Society Terley. Magomed Mamakayev turned on a terro in the number of nine Chechen Tukhumov, although the field materials, and legends say that it was one of the largest Chechen teypov, which had all the classic signs of Teip, including such relics like a teipoval cult. Toponym "Terla", in all likelihood, goes back to the Chechen "TIER" - upper, alpine. Residents of mountainous areas are still called Terley-Mokhk Tiera, and its inhabitants "Tierii", that is, the top. Tiherlah-Mokhk begins with the tower strengthening of Kiird-Biavnash, which is located on a high cape, formed when he has fallen into Argun, its left influx of Terley-AKK. According to the headlights (family chronicle), which was stored at the ancestors of Ahmed Suleimanov until February 1944, after the collapse of the Alan region of SIM-sim in a war with Timur, the king and the approximate retreated to the West with a large caravan, loaded with weapons and treasury. They reached the Argun River and on his left bank, on high cape, laid a powerful tower strengthening. The remains of this fortification are preserved to this day called "Kird Bavnash". The descendants of the king were trying to establish himself here, appointing the princes of their nobles Byrig Beach and Eld Talat, who immediately began a civil war. The king and his son Bayra failed to strengthen here, restore their former power and, together with his army, left the part in China, part of Japan. Residents Tiorla-Mokhc relatively late, Islam, unlike the population of the eastern regions of Chechnya. Therefore, there are many places and toponyms related to various pagan cults. According to A. Suleimanova, "On the outskirts of the ancient Aul Nyra, there was a cult place" Fretaging "- mother of the country, where in more ancient times there was a temple dedicated to the mother of the country. The feast "Merkan Nana" was celebrated in early spring, before the start of spring field work. At first they chose the most beautiful girl, dressed her, put on the head a wreath of flowers, which girls whipped during the lunar light. The girl - Merkan Nana led a red-mastic finitellus for the rope with an over-id chain on her neck. A red ribbons tied to the horns of the finitell. She was accompanied by Nitami's inhabitants with the singing of hymns, carrying wine, bread and cheese. The procession went around Aul and passed to the temple. Priest went around the temple three times, performing magical rites, and then sacrificed a cow's awakening nature. " The rite of worship "Merkan Nana" existed in other areas of mountain Chechnya, in Ingushetia and Georgia. In addition, to the northeast of the village, the gap, on Mount Tiberon Lam, are the ruins of the medieval shrine of Tiberon-Delhi, which was a construction of a rectangular shape, folded from stones, with a wide doorway in the form of an arch. The construction was likely quite high if the height of the preserved wall is almost three meters. From the side of the facade, a small stone fence forms a courtyard. According to field materials, twice a year, in spring and autumn, residents (only men) Terloevsky and Bavloevsky gorges were gathered for prayer. In addition, in the rainy years, it was assumed to pray for the cessation of bad weather, and rain was asked for dry time. Tiberon Delhi worshiped hunters who left the shrine of the arms of arrows as well as the horns and skins of killed animals. In the former times, Tiberon-Mokhk was very densely inhabited, in its gorges, the villages of Barhia, theft, Ushn, Guro, Bushney, Eld Pxhe, Seni, Mockear, Nikia, Biavla were located in his gorges. Many of these villages were the turbors, and in the drawing of some of them, such as Mockear, Nicara, stood powerful castles. In the village of Eld Pha, there were three combat towers. One tower completely collapsed, only the foundation remained from it. The other two are preserved at the level of two floors. The combat towers and the settlement of Eld Pha Tradition associates with the name of Eld Talat, who, according to Tronam, was the court Alanian king, as well as Berg Beach, the owner of strengthening Kiird-Biavnash. They were in a state of constant hostility, which ended only after the death of both. The village of Mockear consists of a dozen residential towers and two powerful locks. The first castle includes two residential towers attached to each other, and the second is three residential and one combat tower, acquired by a stone wall with a height of more than two meters. On the wall of one of the towers of Petroglyphs: Spiral and Cross in a circle. On the outskirts of Motskära, next to the cemetery, consisting of terrestrial cryptic grace and late Muslim burials, has been preserved a pagan table-like sanctuary. The walls of the sanctuary are composed of a gray tiltry on a lime solution, plastered and whitewashed yellowish lime. His roof is a pyramid-speed. The height of the sanctuary is more than two meters. From the side of the facade there is a stroke niche. Nicia, apparently, was one of the most ancient settlements of Tiberon-Mokhk, the cult center and a kind of capital Tiherla. The ruins of cyclopic buildings can also be indicated, the most ancient of which relate to the II-I thousandth anniversary. e. About a dozen residential towers, which have three or four floors, one five-story hauling tower, a combat tower with a pyramidally stepped roof, are preserved in Nikia. Buildings, steps going down down the slope, form a powerful castle in the complex. Not far from Nicia is the village of Bushney, in which the ruins of residential towers, built from huge stones, apparently, of cycloic origin.

Cheberela Cheberela is a historical area located in the south-east of Chechnya. The boundaries of this mountainous region are not exactly defined, the most common is the opinion that the Cheberlow includes only the area of \u200b\u200bMakazhoy, Lake Kesten-AM, Sellius Hoi and Harkara. More reliable information about the boundaries of the Society of Cheberelas famous Chechen ethnographer and Folklorist Ahmad Suleimanova, who is based on the testimony of old people who lived here before eviction. In his opinion, Cheberelah in the north borders with the lands of Society of Low-Society and Ichkeria, in the West - with the Schero Society (Nochchkel, Bossi), in the south and east - with Dagestan. This is the most distant and inaccessible area of \u200b\u200bChechnya, who practically did not have any contacts with the outside world. It is probably why archaic features are preserved in Cheberlowi dialect of the Chechen language (the absence of labialized vowels, the preservation of ancient forms of pronoun, etc.), which bring it closer to Western Wainki dialects, especially with the Ingush language. Toponym "Chebrelah" goes back to the Chechen "Cheba ARE" - even place, a hollow, and "Loi" is a toponymic suffix. Cheberela began to settle Chechens who migrated from the Western regions of the Caucasus, relatively late, not earlier than the XV century. In some teypers living in the Cheberlow area, legends are preserved about their origin from the Western areas of Chechnya. So, according to the legend of Teip Makazhoy, their sonar was a tour of the tour, moved to these places from our. Residents of the village of Kesen lead their origin from the descendants of the poor widow, who remained alive after the death of the village, which stood on the site of the lake. In the historical sources of the XIX century, some Russian authors, based on the features of Cheberlowi dialect, as well as anthropological signs (blonde hair, green eyes), tried to attribute to Cheberlyevts Slavic origin. In fact, residents of Cheberlow actually (for example, macaja) are characterized by black hair and dark skin. For example, the Russian origin of Tape "Orsoy" was assumed on the consonance with the Chechen word "OIRSI" - Russian. But this word in Chechen language is borrowed and could not appear in the Chechen language earlier than the XVII century, and the name of Teip and the village of Orsoy more ancient origin. It seems more likely to bring rapprochement with "Aorses", tribes that lived in the predfabcasis in the first centuries of our era. In ancient historical writings, for example, Plinia is mentioned by the soda tribes, which are correlated with Chechen Tape garden. But it is unlikely that the nuclear tribes could live in the Cheberlow area. Moreover, the garden themselves consider themselves to be immigrants from our, where they had a share in the generic boiler of indigenous Chechen teypov. In general, the garden, according to the folklore material, collected by A.Suleimanov, considered themselves privileged, "Ali", that is, princely origin, and the permanent wars with Cheberelayers, trying to subjugate them, and did not consider themselves to be belonging to Cheberlow society. In Russian sources, for the first time Cheberela is mentioned in the documents of the XVI - XVII centuries as "Chabril", and the inhabitants of this region are called "Shibutany, Schubuti", as well as their neighbors on Sharo- and Changty-Argun. The peculiarities of the material culture of these areas indicate the existence on this territory of the daughter's substrate. In all likelihood, until the end of the 15th century, other tribes lived on the territory of Ichkeria and Cheberlow, which were then mostly ousted, and partly assimilated by Chechens in their movement from the west to the east. Proof of this can serve as more ancient layers of the archaeological culture of these territories. The territory of Cheberlow is included in the culture area, which archaeologists call Kajanto-Harachioevskaya. In the area of \u200b\u200bhabitat of ancient Nahkh, at the same time there was a so-called Koban culture. But it is likely that this migration was long, as in legends of local residents it is said that before the settlement of their ancestors in these places, Oristoevs lived. So, according to the field materials, recorded here by V.Kobychev, "the first insecakes in Cheberehoy were Erstechi, then arrows from Luke-Cross (Iad Kam) came. Arrows from Luke, according to legend, arrived from under the mountains of Nasha, located in the upper reaches of the river Roshny-Chu. Initially, three people were sent as intelligence officers, but the locals killed them. Then the whole detachment arrived to ignore the strengthening on the site of the current village of Hoi. From now on, the Nashoechnye is firmly mastered Cheberlow. " From Nashha was sent as the ruler Cheberlow, according to legend, and the legendary Aldam Guez, who chose the village of Kesten as a residence, where he built a strongly fortified castle. The ruins have been preserved until now. Cheberelas - the edge of amazing beauty: stony mountain canyons, stormy rivers, waterfalls, dense forests and the majestic lake Kesten-am. Lake Kesten is located at an altitude of 1869 meters. According to legend, there was an ancient village at the site of this lake. The people in it lived freely and gracious, not knowing neither adversity nor deprivation. Once in this village, the beggar came - a white-worn old man. He knocked in many doors, but no one glanced him, no one was even a piece of bread. And only a poor widow, who lived on the outskirts of the village in a dilapidated hut, let him on the night and shared his meager dinner with him. In the morning, the elder said the poor widow: "I am not a beggar, and an angel. Residents of this village will be punished for the greed and non-compliance with the customs of the hospitality - the village will perish. You should leave with your children and climb the mountainside. " With these words, the elder disappeared. And did not have time to climb the mountain, as a rapid flow of water from the mountainside, fell into the village, and it disappeared into the waves. And the descendants of the poor widow founded a new settlement near the lake and called him Kesten. According to another legend, the village founded the Ostrothel Kezen with his sons. But the Aldam who came from our (Western Chechnya) defeated Kesen and became the dominated by this area. The village of Kezen is located south of the lake, a few kilometers from him. The main attraction is the fortress, towering over the village, is the fortress of Aldam Gezi (Gonei-Aldama Kov), the ruins of which are now visible on a high rock. The fortress consists of a citadel, a group of dilapidated buildings and a residential tower, known as the "Dauda Tower". The tank is rectangular, almost square, the height of its preserved walls is about seven meters. In the center of the tower - the residues of the support pillar, one of the angular stones connecting the walls. South of the Tower of Dauda is a mosque, under the door threshold of which the tombstone is done. This is a tombstone, according to the testimony of local residents, belongs to the Chechen hero of Surho, the son of Adda. Surho, according to historical legends, won the war of the Kabardian Prince Lesost and shared his lands between the poor. In honor of his victory, the village of Surhohi (in Ingushetia) was named and the heroic song was folded - Illy. Religious actions and holidays in Kezen were accompanied by public brewing: in a cup stone indoors near the mosque, the pockets of the barley for ritual beer. A similar stone can be seen next to the residential tower in the village of Tuga, in Maste. The fortress of Aldam-Guezi is located on a high rock area and is hampered by a stone wall. Inside the Citadel preserved the foundation of the combat tower. The complex, in all likelihood, was built in the XVI century, and the mosque is in later times. This is confirmed by the features of the architectural style of buildings. If the residential tower is built in pure Wenakh style: a central support pillar, angular stones, connecting walls, the use of the solution, then the mosque architecture is purely Dagestan. It, in all likelihood, was built after the XVII century, that is, after the spread of Islam in Chebereh. The residents of Cheberlow are among the first among the Chechens accepted Islam. And probably, therefore, it is not preserved here, unlike other areas of Chechnya, crypting burials. But the fact that there are a lot of cryptic gravestones here, says that they were distributed in their time and in this territory. Spring-like tombstones are also in the village of Puys in Maste. Their appearance here is due to the fact that the Maystineans, adopting Islam, ceased to build collective crypts, but in the tombstones of individual graves they retained their architectural forms, albeit in a reduced form. In the time of Imamat Shamil Cheberloevts, the brutal resistance of Imam's attempts to introduce a sharia in their societies. In response, Shamil introduced in Cheberell troops consisting of Avars and Andiytsev, and the uprising was surrounded in the blood. Many villages Cheberlow were destroyed and burned, including the orders of Shamil, many combat towers were destroyed. To the west of the lake there is a group of villages, the largest of which is a macaja, which Cheberlowers have long been considered their capital. According to A.Suleimanov, toponym macaja and, accordingly, the name of Teip Makazhoy is connected with the ancient military term "maca" - a wedge-shaped construction of the spear soldiers during the attack of the enemy troops. Such a wedge moved ahead of the attacking troops, the first enemy chains were cut into the enemy's rear, he took him to the environment and destroyed. The macage included the most desperate and physically enduring warriors. Almost no architectural monuments are almost preserved. The only attraction can be considered a residential tower rebuilt into the mosque. Mosque, whose minaret is built in the form of a combat tower, there is also in the village of Etkaly, and in some other villages of Central Chechnya. Not far from Kesken, the village of Hoy is. This toponym from Chechen is translated as "Guarders". It is probably due to the fact that the village was border and its inhabitants carried a guard service. This, by the way, reminds "Hoin-Gial - the Guard Tower" - the only fighting tower remaining from strengthening. The tower is erected on a rocky base from well-treated stone, laying on a clay-lime solution. Although in architectural techniques, and the masonry technique it is clear that the Tower was built by the Chechen master, it differs from classic Wainka towers. It is lower and squat, besides, it does not quite ordinary for Wenakhovsky combat towers machines, encircling it with a solid square. For its proportions, Cheberlow Tower closer to Ossetian. The combat tower in the village of Hoi is decorated with a multitude of petroglyphs: it is a crosshair with circles, and circles with christmas and wavy patterns, and T-shaped sign, that is, a symbolism characteristic only for Wainka towers. To the east of Makazhoy is the village of Harkara. On rocky slopes, combat tower rises among medieval ruins - the only preserved medieval building. In the walls of the tower a lot of boysnitz, the tower was completed, only one of them was preserved until our time. In the south-eastern wall of the tower mounted stone with the image of the hand of the master. Small medieval settlements are scattered around the settlement of macaja: Jalkh, Tunduchi, Orsoy. However, they remained only ruins, on the stones of which a lot of petroglyphs have survived. In the village of Orsoy, the collaps of cyclopic buildings are also preserved. Our historic region in the west of Chechnya has the origins of the gihi river. In the West, it borders with Akkhin-Mokhk, in the south - with the society Tiherla, in the East - from Pestha. According to Chechen legends, there was an oldest capital of Chechens in our region. Here was born the legendary hero of Chechnya - Turpto Nakhcho. From here, all the indigenous Chechen teyps came out and settled to the east and north, from Ichkeria to the shores of Sunii and Terek. In the ancient Chechen song, it is: how sparks are sparkled from the blow of the checkers about the flint, so we crumbled from Turpto Nakhcho. We were born at night when the Wolf pledged. We were given a name in the morning when Barz was a roar of his surroundings. Here we are who, descendants of Turptala Nakhcho. When the rain ceases - the sky becomes clear when the heart beats freely in his chest - the eyes do not pour tears. So you enter God. Without him there is no victory. Do not be the glory of our Turptala Nakhcho! In our middle of the XIX century, a huge copper boiler was kept. It was decorated with longitudinal plates on which the names of the indigenous Chechen teypers were knocked out. The boiler was sipped on the plates on the orders of Imam Shamil, who always sought to destroy everything that is connected with the ancient history of Chechens, whether a towers or ancient diplomas and manuscripts. In our opinion, the national chronicle was kept, "Koman Restar", telling about the origin of the indigenous Chechen teypov, and the national seal - Kyoman Muhar. In our many years, Mehk Khel was gathered - the Council of the country, which included representatives of free naughty societies. Our, probably was a kind of transit point for Chechen tribes when they were migrated from the West to the East. The fact that the nuclear tribes in antiquity occupied the Western regions of the Caucasus, testifying the toponymics of these places, confirms this and some historical sources, such as "Armenian Geography of the VII century" Anania Shiracatsi, as well as the works of ancient authors. Apparently, under our XIV-XVII centuries (the period of mass migration of Chechens from the west to the East and from the south to the north), it was implied or a more extensive territory, or, as the ethnographer of S.-M. Hasiev, the capital of Nahkh. According to Professor Yu.D. Davheyeva, Chechens as an ethnos developed in the territory west of the Argun Gorge. It was here that they realized themselves as a single people - "Kyam" and the unity of the country - "Mokhk". Moving in search of new lands to the East and North, Chechens did not forget about their origins. Even in our time, quite even recently, old people, asking a person a question about his origin, asked: "Does your teyp come out of our?" That is, whether he is an ancient, noble. In the Galonchozhsky, a lot of religious places are preserved with which various legends are associated, such as Rock Muiti. According to legend, it was a stone on which Elder Mujite was sitting, chairs at the congregions of the Chechen mehk-Khel. Lake Galine-watch was considered sacred, the mention of his spirits was bonded by oaths, and its surroundings were once a cult center of Chechens. Especially here it was honored, in addition to other universities, the cult of deity fertility of carcolis. The village of Wiilyah has a stone sculpture of this deity. According to the historical sources of the XVIII century, Galine-CI would have been the center of the spread of Christianity among the Chechens. According to testimonies, Christian temples remained here at the end of the XVIII century, which, however, by that time have already lost the cult value. At the end of the XVII century, Chechen Tapes of Alicky, Nash, Pefs, Tsii, Galai, Merzhoy, Yalhar, who, by legend, lived around it around it, lived around it. Approximately from the beginning of the 18th century, the territory of the Giha River, which included the villages of Mockear, Charm, Highbach, Testara, Hiylah, Mogiust, became known as the beginning of the 18th century. According to legend, they were founded six brothers. In the village of Haybach, a construction has been preserved, which is the classic type of Wainka tower with a pyramidal roof. It was built in the XVII century, and in our time restored. On the walls of the tower there are a lot of petroglyphs, and the pyramidal roof completes the white cone-shaped stone - Tsiurku. To the north of the combat tower - the ruins of the complex, consisting of a combat and residential tower, only part of the walls and individual details remained from it. To the west of the village of Mockear, on the sheer wall of the mountain of Neshayan-Lam, the tower shelter has been preserved. It is at an altitude of more than ten meters from the slope and is rock niches in three tiers laid by stones, with door and window openings. In former times, shepherd and travelers have been hidden from random attacks or klillings could live, hiding from revenge enemies. According to legend, north of the village of Mogiust was once located the road hotel - Hyhasatsi. Such hotels were usually built in Rodnikov and were a small house with a fireplace or a focus, in which two or three people could spend the night. They were intended for wanderers, hunters and shepherds. Usually the one who spent the night or stayed here on vacation, leaving, left a part of his food, and hunters - skins, deer and Turks Horn - as a gift from the saints, patronizing travelers. In the doughlar, several residential towers are preserved in which people lived up to eviction in 1944. From the village of Charm, only ruins of the towers remained. Not far from the village, on the outskirts of an ancient cemetery, there is a cross-shaped stele with which the old legend is connected. She says: "In ancient times, there was a beautiful girl here, which was very proud and wayward. Many wovers to her, but she did not give preference to anyone. And here one young man decided by anything to marry her. He gathered a squad to capture her by force. But, having learned that they approach her village, the girl said a spell, and they all turned into stones. These stones still can be seen on the slope of the mountain in the village of Charm. " The village of Mockear, Hijigho, Hiylah lie in the ruins. Those combat and residential towers who did not destroy people did not spare time. Gently and impassively look at their ruins on the world around. ________________________________________________________ All Chechen Taips entered the larger socio-economic and military-political formation, which was called Tukhum. Tukhumov were nine: Alicky, Moylchius, Nohchchmakha, T1erla, Ch1anti, Ch1ebarla, Sharp, Shoot, Erstte. Together they make up the Chechen people. G1alg1ai (Ingush) also belonged to such a tukhumam, but later they boiled as a separate people. Chechen Tukhum is the union of a certain group of tipes that are not interconnected by blood relations, but united in a higher association to jointly solve common tasks - protection against the attack of the enemy and economic exchange. Tukhum occupied a certain territory, which consisted of the terrain internally populated by him, as well as the surrounding area, where the Taips, which were included in Tukhum, were engaged in hunting, cattle breeding and agriculture. Each Tukhum spoke on a specific dialect of the same Vainakh language. Chechen Tukhum, unlike Taip, did not have the official chapter, as well as his military leader (Bigach). Thus, Tukhum was not so much an organ of governance as a public organization, while TEYP was the necessary and logical stage of progress in the development of the management idea. But the emergence of the Tapes Union (Tukhumov) was also the undoubted progress occurring on the same territory as the steady process of the origin of the nation. The advisory body of Tukhuma was the Council of Elders, which consisted of representatives of all Taipes, which included in this Tukhum, on equal rights. The Tucchume Council convened if necessary for the decision of the Multiple Disputes and Disagreements, to protect the interests of both individual Types and their Tukhuma. Then followed the Council of the country, in which, together with the birth, the tone was asked and the servants of the deities - priests. Tukhmy Council had the right to declare war, to conclude the world, negotiate with the help of their own and other people's ambassadors, enter into unions and break them. Tukhum, as the term itself shows, not a bloodwater union, but just a fraternity. It is a natural education that has grown out of a generic organization. This union and (or) Association of several teypers of the same tribe that has developed for certain purposes. But in Chechnya there are unions of blood-study genera, formed by segmentation of one initial kind, such as Chantess or Terloews. The composition of the pomevetsev includes such blood boring groups, named by Garas or childbirth, like Barti, B1Avoy, Geraha, Khenha, Mats1arha, Others, Sanahi, Schuandy, Eltpharkhoy, Nik1ar. From one hundred 135 Taipes, who made up Chechen society in the middle of the XIX century, three quarters were combined in nine phratries (unions) as follows. In Tukhum, Alicius included such trues as Barchaha, Zhev, Z1Od, Nakkukhi, Piharchoy, Pxharchaha and Wakpius, which occupied, mostly, the area of \u200b\u200bEastern Chechnya on the border with Dagestan. In the maikhium, they were: b1Asti, b1enasthe, etc., Kamalha, Khoratha. K1eganha. Herding, Saicanu, Terathi, Ch1arha, Erhoye and 1, which occupied the South-West Chechnya area on the border with Ingushetia. In Nochchchmqkhoy, such large trucks were united as Belg1te. Benoy, Colta, Gender, G1Odala, Muina, Zandak, M1Rea, Ishhu, Kurchala, Csenia, Cherma, C1ENTra, Charta, Eg1Ashbat, Enachal, Enthan, Shuona, Yalha and 1 Lilaration, which are mostly Eastern and Northeast, and Partially and central areas of Chechnya. In Ch1ebarla, they were: give, macaja, garden. Sadha, Sikkha and Sirkhoi. In Sharh, they entered: Kinhi, Rigaha, Hijah. Hoy, Hyacmada, Shikharoy. Tapa, which included in Chineberle and Sharp, occupied southeast Chechnya on the River Shara Argun. In the shouta, they were: Varandow, Vashander, G1atta, Keloy, Marsh, Low-in, Chihali, Phaliat, Satta, Hjakka, who served as Central Chechnya in the Valley of the Changty-Argun River. In Ershtha, Tapai entered: Galle, G1andala, G1Anchy. Message. Musha and Ts1chechi, living in the west of Chechnya, in the valley of the River of the Nizhny Martha (fortange). And all other Taips of Chechens in the area united into the blood-related unions. So, for example, Borzoy, Bug1ar. Hildekhievary, Dorakhoy, Khuokhada, Hiarache and Tums, who lived in the upper river Changty-Argun, united in the Union of Ch1anti, and such as Nichar, who, Schuandy, Eltphaharkhoy and others entered the Terley. There were in Chechnya and such trues who were not included in Tukhuma and lived independently, such as Zurzak, M1Ayst, Peshny, Garden. Having agreed to allow themselves to resolve the emerging contradictions in itself and help each other in defense from the enemy, Tapai united in Tukhuma, first of all, according to territorial signs. Separate Takes, such as, for example, Benoy, C1ENTER, have increased so much that they even forgot about their original blood relations. Marriages between Benoevtsy and Ts1entroovers have long been the usual phenomenon. As it increases, one or another Type dismembered several clans, and the Garas of the former kind in this case became independent clauses, and the initial genus continued to exist already like Tukhum - a union of childbirth. Type is considered to be the main cell, where any Chechen is calculated from its original blood-based relations and tie relations. When Chechens want to emphasize the absence of kinship from some person, they usually say: "Tsu Steghan Tip A, Tukhum A Dac" (this person has neither a kind of tribe). Chechen Type is also a group of people or families that have grown on the basis of production relations. His members, using the same personal rights, are connected with the blood relations on the paternal line. Freedom, equality and fraternity, although they have not been formulated by anyone, also there were also the main principle of Taipa - the whole organization of the Chechen society. But Chechen Type after the XVI century was no longer archaic native. This period was a period of its sunset, the manifestation of his internal contradictions, the decomposition of those who seemed to be unshakable forms that aroused from the initial legal principles of Typism, which previously cemented the Type system and were artificially constrained by his decomposition. Old forms and tip principles entered into a contradiction with those socio-property shifts that increased inside the individual timber cells. There was an important reason for an external nature that kept the "old law" and "harmonized" it with new shifts. Namely: the small Chechen Taips lived surrounded by stronger neighbors (Georgians, Kabardians, Kumykov), the feudal to know which constantly encroached on their liberty. This external factor and the absence of the cechens of the established forms of statehood strongly influenced the cohesion of Types in the face of external danger. So, Tip in the concept of Chechens is a patriarchal, an exogamous group of people originating from one common ancestor. Four term, which served to designate the side branches segmented from Tapa, and used in Chechens from time immemorial to designate large related groups, which are a certain public, territorial and, above all, the bloodworgled unity: VIR, GAR, Nekiy, Ts1a. Only the first one of them is VIR - is multi-rival, and, along with the rest of the term, means a bloodwered group of people, and more accurately determines the concept of genus. As noted above, Taise in Chechnya had about 135. Of these, more than 20 were not indigenous, formed from representatives of other peoples, but they have long been and firmly entered Chechen society. Some of them went to the country of Vainakh themselves, in search of comfortable lands, and others led their established historical circumstances here. They were forced to adopt someone else's tongue, customs and beliefs and, of course, had no calf mountains, nor community lands or stone crypts. But, following the example of the aborigines of this edge, they ran into blood kinship, provided each other help, declared blood revenge for the murder of their own. It should be noted that the reverse process took place. For example, such Ingush surnames like Achriev, Llanov, Borovy occur from the Chechensky kind of Dysznnians. Darutsov, Buzurtanov and Khautiev - from Terloews. In the XVII century, Taope was a combination of related groups from one ancestor and coented among themselves in accordance with the division into direct and lateral lines of kinship. Chechen GAR is a group of families, large or small, which formed as a result of the growth and segmentation of the patriarchal-timber community, maintaining in one form or another economic, public and ideological unity and wearing a general name formed from his own name of the head of the divided family. As decomposition, the Type decayed two or more parts - Garas and each of these Garov over time was an independent tip. To confirm its belonging to the Aboriginal Chechnya, each Chechen should have remembered the names of at least 12 names of his direct ancestors. But, by calling the mythical name of his first ancestor (Taipo Tip), he involuntarily missed the unknown many of the names behind him and called his real nearest ancestor, which at best was the head of some. Elders and leaders did not always have inaccessible castles, did not decorate their trips with the names of the coat of arms. They did not cry in sparkling armor, did not fight in romantic tournaments. Imitating Type Democracy in society, they did not differ from the peaceful peasants: drove Otara Sheep in the mountains, plowed and sowed themselves. But the high concepts of honor, equality and fraternity between all members of the Taipen Community moved into a new stage in the haloe of the former purity and nobility in the upgraded form. Formally, the elders continued to prank a high honor and nobility, firm about equality and fraternity. Basically, Vainahi were very wary and sensitive to all attempts to organize the emergence of feudal authorities and the general efforts in the root stopped them. This is evidenced by the richest folklore material and the custom of the Baital Vaikhar (delegation), which exit the Chechens and very rarely found from other peoples. And yet the process of decomposition of a timid community is clearly traced from the late Middle Ages (XIII-XIV centuries). The economic base of Taip was agriculture, cattle breeding, hunting. Cattle was the basis of the basis, which determined the specific features of the Chechen teip of that period. Fields and estates were also an important part of the calf property. The farming of Chechens were engaged in ancient times. Even at the beginning of the XVII century, Kachalkovsky Chechens had rich vineyards, sowed wheat, millet, barley, later began to cultivate corn. Maisthers, and in general, the mid-Argun region of Chechnya, was famous for its excellent celers, which not only treated wounds, but also made an amputation of organs and even the trepanation of the skull. Long before the emergence of Russians in the Caucasus, they were known vaccinations from smallpox. The Maystinians were famous for both skillful builders of residential and combat towers. In addition, they were famous for both the experts of the adat - Type law. It was here here, in Myshov, who, by virtue of his geographical location, was well protected from the attacks of enemies, the elders of Taipes came to meetings to discuss adato-tip issues. Chechen ethnographer of Umar Laudaev in the XIX century wrote about this: "... The elders of all the surrounding surnames began to go to the meeting on the cessation of unrest in the country. On the advice, they were determined which retribution should be for various crimes. The old men returned home, orally passed the rulings and forced them to swear, to fulfill them. " Of these definitions, on such councils and staggered by Chechens Adat - right. The place where the issues of the Universal Adat were still discussed, was Mount Khetash-Court, near Aul Ts1entara. But it was already much later. Adat is the usual right, created on the basis of the economy and life of the agricultural and cattle breeding tribes. Adat affects the questions directly in contact with the life. This includes criminal, family and hereditary issues. Thus, the tip is characterized by rights, privileges and responsibilities provided and assigned to its members and appropriate in the aggregate of the legal institution of Tupism. The main social compulsory principles established by the Tupism legal institution for their relatives and societies, 23: 1. The unity and inviolability of tipovy relations for each Taipa relatives; 2. The right to community land tenure; 3. Announcement by all Type of blood revenge to another Tapa for the murder and public discredit of the members of this Taise; 4. Unconditional banning of marriage between members of one Taise; 5. Collective mutual assistance; 6. Total mourning; 7. Election of the leader of Taipa; 8. Unified Council of Elders; 9. Choosing the leader (Biachi) in the event of war; 10. The election of the Council of Elders, regardless of the property cencing; 11. Openness of meetings of the Council of Elders; 12. Equal rights of all members of the Council of Elders; 13. Taip's right to shift its representatives; 14. The rights of women were defended by their relatives men; 15. The right to adoption of unauthorized persons - the adoption of Taise; 16. Transfer of property of the deceased to Tapa members; 17. Each Type has its own definite name, coming from a degree; 18. Type has its own specific territory and its generic mountain; 19. Taper owns a generic tower or other comfortable for defense. Natural or artificial construction, such as a fortress, cave or an impregnable cliff; 20. Taipv was a deity; 21. Type had its own specific holidays, its own features in rites, customs and habits; 22. Tip had a separate generic cemetery; 23. There were committed to Type hospitality. The Tupism Institute in Soviet times has undergone fundamental changes. Not only targeted efforts to combat directly with Tipism under the slogans of the struggle with the remnants of the past, but also changed socio-economic conditions. Industrial enterprises appear in the republic, cities appear - Grozny, Gudermes, Argun, Malgobek, Urus-Martan, Shali, large working villages - Karabulak, Chiri-Yurt, Novogrozny, Garagoresk, and other residents - mixed population, and any tipic differences There could not be a speech. Type belonging here was remembered as exotic, as long ago and irrevocably past. They remembered only after the collapse of the USSR and the establishment of lawlessness in the republic, when everyone tried to protect himself. Since 1990, in the Chechen Republic, representatives of many Types began to convene their congresses, create informal public management structures, create generic (tip) funds. Such a separation of the people had extremely negative consequences for the formation of republican authorities, because the nomination was not on the principle of competence and business qualities, but on timpa. Only a strong central government is able to restore the legality and law and order in the republic, to provide people with a representative office in various state authorities.

Alera. Pretty numerous TEYP, originating from Eastern Chechnya, but burned across the country. Aslan Aliyevich Maskhadov belongs to this teap. According to legend, the name of this teip was there on the legendary bronze boiler, which was brought ancestors in our.

Together with Alera, there were tapes Benoy, Sontoro, Belgata, Choal, Terley, Vorand, Peshkhoy, Moon and other so-called "clean" tees. According to Chechen legend, representatives of the insistent, secondary tapes melted this boiler on the origin of teypers.

Belgata. Big and famous Teip in Chechnya. Once it was the division of Teip Belata. The legend of origin Belgata says that Belgateevtsy almost died out as a result of the epidemic that once happened, but then several times again, the etymology of the name ("Bel" is evidenced by "Gatto" - to rise). They are considered very energetic people.

Belt (Tilt). Big and famous Teip. From him there was a famous politician of Babulat Thaimiev, which was mentioned by A.S. Pushkin in the description of his journey to Erzem. Now Blessed is resettled everywhere, but their area is in the east of Chechnya (Nigajyurtovsky district).

Benoy. One of the most numerous Chechen teypers may be the most major. One of the most famous Chechen businessmen Malik Sidullayev himself, Benoevot himself and a lot dealing with the affairs of his teip, argues that from 1 million Chechens, Benoevtsy numbered 360 thousand. Remainted throughout the republic. Benoevtsy are divided into 9 Rodov-Garov: Zhobi-Neje, Uonzhby-Neje, Asti-Neje, Ati-Neje, Cheupal-Nechy, Nisi-Nekje, Virny-Nechy, Edi-Nech and Gourge-Machie. They took the most active part in the Caucasian war of the last century. From their number there is a National Hero of Baysangur Benoevsky, who did not leave Shamil to his captivity and not surrendered after the shamille of the tsarist troops.

Many Benoevtsev is in the Diaspora in the countries of Front Asia. Benoevtsi are the heroes of many comic stories in which the clumsy figure or the village cunning of the Benoevtsev. At the same time, they are known for their fearlessness, loyalty to this word.

Apparently, Benoevtsy made up the backbone of democratic peasant layers, several centuries ago back their own aristocratic institutions and the power of Kabardian and Dagestan rulers in Chechnya. These layers gave rise to the most mountain democracy, which became the social basis of the ethnic mentality of Chechens.

By example, Benoy will illustrate the appearance of an intersendennic in the tepe. In the original terrain of Benoevtsev on the Aksai River there is a tract, called Gurzhine Mokhk (Georgian place, possession). A. Suleimanov reports the following legend: "In the time of a raid on the neighboring Georgia, Benoevskaya squad brought the Georgian boy. Pretty, the little prisoner acquired great fame among his peers and adults, resourcefulness, dexterity, beauty. He became an equal member of the society, he was given to his wife Beauty, highlighted the earth and helped build a house, gave workers, a cow, horse. In the later, when the Georgian family was injected, the screen was released, the farm broke out. Then Benoevtsy called this place Gurzhin Mochk "(see: [Suleimanov A. Toponymy Chechnya. Ed, the 2nd. Grozny, 1998. p.317]).

Voranda. One of the famous mountain teypers. The author of the last century, the first Chechen ethnographer of Umar Laudaev argues that the Voranda of "Sucked Origin". In Chechnya, I had to hear the statement that they were "Russian origin." Most likely, this is only talking about the adoption by them of runaway Russian soldiers of the Caucasian War of the last century. The term Voranda itself is known in the historical documents of the first millennium. Another poverty of judgments about the "Russian origin" may be due to the fact that Varandeadians did not take a long time for the Muslim faith for a long time and in order to protect the ancient beliefs went to the mountains. Be that as it may, Varanshdews still retained some ancient customs (like female circumcision) and a unique Chechen folklore.

Gendargen. TEYP, to which the Dock Gapurovich Zvezaev belongs. It is considered one of the most numerous teypers and zenos therefore in Chechnya is quite wide. Teyp Gendargen was out of the historic center of Chechnya Nochchikhimkochka (Nochchamak, "Country of Chechens"). This "Country of Chechens", located in the rivers Axai rivers, Michiga and on the lands along Terek, has always been a resident not only Chechnya, but also Dagestan and even more remote countries. The economic and military force led to the existence of the cultural and political and ritual-religious associated capital of our Divorphic and Ritual-Religious Document Center. In this center was located one of the early mehs Khelov ("Council of the country"). From there, according to legend, all the "pure" tees of Chechens came out. Among these teypov is both Gendargen.

Nochchchimkohkactually coincides with the education that is known under the Turkic name Ichkeria. This part of Chechnya was hardly occupied by the royal troops in 1852. Only this event became in the historiography of the last century to be considered as the beginning of the late Caucasian War. Obviously, the adoption by the Government of D.M. Dudayev named Ichkeria as the official should mean both the introduction to the source of Chechen ethnogenesis, and to the glorious resistance page of the last century.

Gendargenovevtsy In the history of Chechnya, they always occupied a prominent place.

In Soviet years, many managers of the economic and party-level came out of its members. In the "peaceful" 1991-1994 In Chechnya, Gendargeneevtsev could have heard complaints of the dominance of new, Dudayevsky, personnel in the main "mountainous" origin. Tapes held in those years by some people from the government D.M. Dudayev was interpreted as an attempt to find support in the masses from the old Soviet partner.

Cheap. Mountain Chechen TEYP, seasured in the south-east of Chechnya. Refers to the famous "pure teipam", possessing its mountain, Teiphe Liapny - Dia-Lam. Some of the cheaps live in Ingushetia. Cheaps are known for the fact that by 1917 they have survived the names considered to be princely. In Chechnya, a story is told in Chechnya, as one of the representatives of such a surname married the Georgian Princess, issuing a teypov mountain for his own.

Zurzakha. This TEYP is considered one of the original, for in his name, he retained the ethnonym of Dzurzukov, who in the Middle Ages Georgians gave the ancestors of Chechens and Ingush. According to M. Mamakayev, Teip Zurzakha did not enter Tukhuma, occupying an independent position, as well as Teyps Mailand, Peshny and Garden.

Zima (Dness). Mountain Chechen TEYP, wearing either totem ("memory" - hedgehog; in Chechen symbolism he is a carrier of wisdom), or a professional name (zoom is a mountainous Arba). It was always one of the politically active Chechen teypov. Zumsovevtsy was extremely injured from Soviet power.

Gun. Famous Chechen TEYP, burned in the northeast of Chechnya. Gunoevts are directly adjacent to the terns of the Cossacks, with which related ties have. It is believed that much later than other Chechen teypov accepted Islam.

Kalha (Cala). Mountain Chechen TEYP, to which Zelimkhan Yandarbiev belongs. Surname Kaloyeva is known for Ingush, as well as Ossetian.

Mulka. Small Chechen TEYP, seased in the mountains (Sateauevsky district). Known by their resistance to the autocratic power of Shamil.

Our. Our country is considered to be the birthplace of "pure teypers". This is the ethnogenetic center of medieval nacchematians who inhabited according to the data of Armenian historical sources of the southeast of Chechnya. (Armenian geography VII in R.Kh. SPb, 1877. p.36). Sometimes the entire population is found to be counted to one case.

Garden. It is believed that this teyp was separated from Tile (along with Belgata and Fool). All of them are from our found (Tukhum Nochchikimokha).

At the same time, I need to refer to the opinion of Ahmad Suleimanov, that the garden was considered an aristocratic teiph and princes (Eli) took place. A. Suleimanov (Oral Message), leading to Alexey Ali, produced this term from the ancient Caucasian social and ethnic term Alan. At the same time, he believed that a Tape Orsoy is relatively referred to as a fusion term, belonging to both groups: Garden Orsi. In Orsakh, this author sees the descendants of the Greeks. We draw attention to the fact that the garden was not not included in one of the tukhumov, which may speak of their initial origin. At the same time, the aristocratic tradition of garden is prestigious: honoring the name pointing to this teip.

Let us remember the Sado Misirbiev, the faithful friend of the young lion of Tolstoy. Etnonym ODS - AORS can lead us to ethnogenetic layers of deep antiquity related, maybe with the tribe of roxolanes, possible ancestors of the Russians. The modern name of the Chechens of Russian sounds Orsi. It is noteworthy that the "History of Chechen-Ingushetia history" A. Aydamirova (p.6) begins with the instructions of the I century I era, when there was a Union of Gargarev and Isadakov, consisting of gardens and hamkhitov (in the text of the book, obvious typo - Hashkites. Hamekytes or Humhites. Discussion about the origin of this ethnonym from the river Khamhi in the book E.L. Larznova "Medieval Ingushetia". M., 1971. p.28).

Terley. It is believed that Teyp Terley settled from the mountain tower complex Kird. The ancestor is the person named Terley. According to some reports, the Terley was in the XVI-XVII centuries with an independent tukhum. Unlike the non-governmental kinship of all Tapes, Terley (according to M. Mamakayev), together with Canthi, there were once a blood-genus association. Now Terloews are inhabited by the territory of the upper argun. With Tape, Terley is associated with a complex of legends on the possession of them with a special closed non-Muslim knowledge. It is possible that the stroke was the cares of priests-fireproquinones (the assumption of S.A. Hasiev, expressed orally).

Turkhohy(Turks from Gashan Chu). In Vedensky district there is a small group relating to the "Turkish" Tempus. They also live in Roshny-Chu.

Harache. Tape of the famous Zelimkhana Kharacheevsky. This is also Teyp Ruslana Imranovich Khasbulatova. This Teip early came to the pages of written Russian documents. But in the ethnographic reality of our days the population of Eastern Chechnya, the memory remained that "Harachevtsy earlier began to marry Russians."

The close connections of Harachoevtsev with Russia did not prevent their environment to nominate at the beginning of the current century one of the most outstanding fighters with the injustices of the tsarism - Abrec Zelimhana Kharacheevsky.

In Chechnya, it is treated with great respect for the Haraccheev Take and believe that his representatives are endowed with a special mind. True, they are put in reproach that they speak loudly. Perhaps there is not a single teip, which would not say anything like that. But this is already the area of \u200b\u200bChechen humor, appreciated, by the way, once Shamil.

Hindhhi. A small Chechen TEYP, saved in the mountains in the Galanchevo area. Hindhoevtsy in originals belong to the branches of Oristoevsev (Karabulakov), which are part of the Chechens. Another branch joined Ingush. The orphans living on the plain suffered the greatest losses as a result of the Caucasian war of the last century. Some of the remaining straws were evicted to the countries of Front Asia, the part went to the mountains as Hindha.

Tsongor (Centor). This is one of the most numerous teypers. (In terms of numbers, only Benoevtsy competes with him). They are divided into roots-misstate, Oki-Nekje and others. Groups claiming independence. The etymology of the Tsondor is asges, perhaps to the designation of the priest profession. Apparently, this was reflected in a detention of Zongoroevts to Shamil and to his supporters. In the literature, there is evidence that Shamil Messel Mstal Zongoroevtsam for killing them of one of his associate. They are considered to be turbulent energetic in the same way. Removes mainly in the eastern part of Chechnya.

Charta. Very interesting TEYP, known for the fact that Chartowers did not fight, but were always peacekeepers and intermediaries in intrahchensky affairs. In presenting other teypov, there is an opinion that "Charta of Jewish origin."

Cum. One of the famous Chechen teypov, to which the famous oil industry and a political figure of Tad Chermov. Main Center for Cherchevtsev Research Village Mehketes. They have a generic mountain of Clam Lam. But before, according to legends, they lived in the Major Mountain Area.

Eclist. This TEYP comes from the Vedensky district of Hattuni. From there he moved to Ada near the current formidable. This TEYP is famous for the fact that Sheikh Mansur (Ushurma) took place from him, who was born, apparently, in 1765

Angenoy. Remainted throughout Chechnya. It is considered to be a teype, from which Muslim preachers and religious chapters are taking place - Sheikh. From Angenoy, the right thing, but a lot of sheikhs came out.

Ersen. TEYP, located in Eastern Chechnya in the historical region of Nochchikimokh (Shalinsky, Gudermesky district). After Tamerlan hikes, this is one of the first teypers exercised again to the plain. These teppa were considered aristocratically. Now their representatives are attributed to high spiritual qualities. In the etymology "Ersen" the native speaker feels in touch with the male beginning (comparing: ER Buka \u003d \u200b\u200ba non-larded bull, Russian Bugai).

Yalhorea. From this teip, the name of Johahar Dudaeva comes from. There is a village Yalhorea, named by Teipa. By one versions, the dependent people belonged to this case, on the other, on the contrary, it is a teyp, who had hired workers. Most likely, the origin of this Tape is connected with a professional-custom organization and Jalhore were soldiers who received from other teypers to protect the frontier. In the research of M. Mamakayev about the Chechen teiph, Jalhore, among the indigenous Chechen teyps are indicated. Obviously, Jalhore belongs to the ORSTHOGOM component in the ethnogenesis of Chechens, which we say below in more detail. In Ingushetia, I was recorded a legend that some surnames are related to the name D.M. Dudayev. For example, the surname Dakiev, who have to legend common relatives with Dudaevy in the sixth generation. According to this version, the first Dakiyevs together with Aushev and Musolgovy founded in Ingushetia Surhhi village. In the Ingushetia, there is also an inventual Ingush branch of Dudaev.

At the ORSTHORA origin, Jalhore should be partitioned especially, if only because the local group of Osthetskyi - Malchistry - are considered to be in Chechnya the most devoted supporters of D.M. Dudayev. It was Malchistens who make up the main population of the village of Bumut. The work among the mealchisticians convinced me in the fact that they, indeed, the descendants of the most powerful division of the Vainakh ethnos of Orsthiyans (Karabulakov). Since ancient times, they inhabited North Caucasian plain. Deep in the mountains, in the mealhiste, between the top argun and the meshechi, they were probably during the devastating campaigns of Tamerlane in the North Caucasus, and here included the original Gorso Vinakh population. The memory of the unclear division on the indigenous and the seeds is still traced from Mealchisant.

In the mountains, Malchistry did not lose the militant temper and led periodic wars with Georgia. (Their territory borders with Hevsuretia). Malchistini was covered by Ordzhonikidze from the capture of the royal guard. The cult of militancy, along with other skilled values, like a worship of a woman, hospitality, is distinguished by the Malchistians themselves from other Chechens. Some of them consider themselves people of princely dignity. Other Chechens are afraid of decisive in the middle of mealchistry.

In government bodies of the Chechen Republic of Ichkeria at D.M. Dudayev turned out to be a lot of mealchistry. It caused conversations about their dominance in the republic. On a special relationship D.M. Dudayev is not known to this problem. His patronage of the Religious Brotherhood of the Cadyrian, represented from Mealchistians, does not say anything yet, for this fraternity is widespread in Chechnya and not only in the spring population.

Traditionally, Chechens have the largest unit, Tukhum is considered to be a union tribes consisting of teypers. "Pure" Chechens consider TAYPE, in which there are no Dagestanis, nor Ingush. Today we will briefly tell you about the most important of them.

Alerai - "Clean" TEYP, to which Aslan Maskhadov belonged. Aleraissee predominantly live in the eastern part of Chechnya and capture part of Dagestan. After permission to return to the Motherland in 1957. Aleoissea could have been able to reappetence their lands in Dagestan again.

BelTO - A large "clean" teype, living in the east of Chechnya in the Nigeyurtsky district. Benoy is one of the largest "pure" teypers of Chechnya, it belongs to the Kadyrov. It belongs to about 1/3 of all ethnic Chechens. It is ringed throughout the republic and is divided into 9 major births: Zhobi-Neje, Wanbi-Neje, Asti-Neje, Ati-Nekje, Cheupal-Nechy, Nisi-Nekje, Maja-Neje, Edid-Neje and Gourge-Machie. It is believed that it was Benoevtsy that expelled the Kabardian and Dagestan princes, after which the foundations of the Gorso democracy of the Chechens were laid.

Voranda - "Clean" Mountain Tayype, whose representatives resisted for quite a long time to adopt Islam. This teip is distinguished by tradition, it has many ancient pagan customs.

Gendargen - "Clean" plain teyp, one of whose representatives is Dokzkaev. It is believed that in ancient times, Gendargoenyevtsy lived in the historic center of Nochchchimkochka in the basins of the rivers Aksai, Michiga and on the lands along the Terek, and then settled throughout Chechnya. In Nochchchimkochka, there was a doislamine religious center of the Chechens of Nashha, where the advice of the Confederation of Teipov was held.

Cheapy - "Pure Mountain" Teip, whose representatives live in the south-east of Chechnya and in Ingushetia. Tip of the Cheap is considered an aristocratic.

Zimsoy - Mountain TEYP, whose representatives most actively resisted the Soviet power and are stronger than others suffered from repression.

Muina - Plain TEYP, who had related ties with the terns of the Cossacks. GUNOM The latter of Tapes accepted Islam and always supported good relations with Russians.

Kalha - Mountain Chechen Zelimkhan Yandarbiev, which has related ties with Ingush and Ossetians.

Nashha - "Clean" TEYP, living on the legendary Praodine Chechens is popular.

Terley - Teyp, settled in the upper reaches of Argun. According to legend, in ancient times, the terlochy was a priestly teip.

Harache - Tape Ruslana Khasbulatova, traditionally supporting strong connections with Russia.

Tsongoro. - The second largest and influence of Teyp after Benoy. The tsongochitsy live mainly in the east of Chechnya.

Charta - Tape of peacekeepers and intermediaries whose representatives are not involved in wars. It is believed that this is a teype of Jewish origin.

Alistani - Teip Sheikh Mansura. Representatives of this teip moved from the village of Hattuni Vedensky district in Alda near the modern Grozny.

Engenoy - TEYP, from which Chechen sheikh occurs. Engenoissey live throughout Chechnya.

Ersena - Aristocratic plain teype, living in Shani and Gudermes.

Jalhorea - Tape Johahar Dudayev, is considered to be related Ingusham, in particular, Tempa Ausushev. This TEYP includes the territorial sub-ethnic group of Mealchistians, who, after 1991, occupied key posts in Ichkeria. Russells are highly in the mountains in the area of \u200b\u200bthe mealhist between the Verkhovy Argun and Merychi.

Before the formation of the general concept of the "Chechen nation" (near the 18th century), nuclear (Chechen, Ingush and Some other) families, referred to as Teipami, or Taise, lived on the territory of modern Chechnya. They were special military-economic unions that occupied a certain locality and initially formed from complex families (parents, children, uncle, aunt and other relatives).

Hence the separation of Teip on Nejy and Gara, that is, on the names and branches.

"Russian" teypa in Chechnya

The number of teypers at Chechens and other nations of the Caucasus constantly changes. Some of these tribal formations have been formed in the Middle Ages. According to the legend, their names were inscribed on the legendary bronze boiler, which melt "insistent" naughty teyps. Others were formed later due to a variety of reasons. In the 19th century, in the south of the Russian Empire, there were about 130 only Chechen teypov, several centuries ago, they united into larger military unions back to the larger military unions (according to their number 9).

In addition, there were several more dozen Ingush (about 50), Akkinsky and other teypers. Since the nuclear laws of marriage inside one teip are categorically prohibited in order to avoid the heavily and the birth of a sick offspring, the brides were taken from non-standard tribal formations. For this reason, in the structure of the Chechen society there are tees that can be called Russian. So, the representatives of Teip Arsala often concluded marriages with Russians and adopted part of their culture.

The difference between "Russians" from other teypov

The fact that Teyp Arsala is considered Russian does not mean that it fully consists of Russians by nationality of citizens. There are very few such things in TEYPE. Arsala includes Ossetians and descendants of mixed marriages. Also, the Russians and Orsi are considered conventional Russians, by the origin of Khazar. There is an opinion that Arsala and Orsi were formed with the participation of runaway Russian soldiers. Representatives of the largest Teipa Muina are considered to be the descendants of the TERS Cossacks.

These tribal education are distinguished from other softer intrabented laws. In many, the remains of the old cult of women and even Orthodoxy are traced, and even Orthodoxy, which, in general, did not affect the fairly powerful position of women, but relief them from such extremes as women's circumcision. Teip Muina later received OTHALS, being up to this Orthodox.

The relationship between the Russians and other Tapes, in general, differ little from the other intergovernmental relationships of the Caucasian peoples. Each TEYP is holy stores its customs and culture, which goes into the deepest antiquities. Left is the Council of Elders. The remaining members of society are equal. Help the victim turns out to be all tribesmen. Mourning is also observed - all at once. In the event of the murder of his tribesman, Teyp declared blood residence as a killer. Also increasingly there are cases of fusion of different teypers.

Other Chechen laws adopted in these tribal communities are observed in the "Russian" teppa. At the same time, in recent decades, the overall destruction of the tape structure itself is noted, which is due to the strong influence of the outside: secular contacts with other peoples, receiving education with rich members of the Teip in Russia and Europe, etc. From the older generation, the young often receives a certain amount of information, but otherwise Perceives members of his Teipa as countrymen, which contributes to a more rapid establishment of contact and the emergence of trust between people.

The fact that Teyp Arsala is considered Russian does not mean that it fully consists of Russians by nationality of citizens. There are very few such things in TEYPE. Arsala includes Ossetians and descendants of mixed marriages. Also, the Russians and Orsi are considered conventional Russians, by the origin of Khazar. There is an opinion that Arsala and Orsi were formed with the participation of runaway Russian soldiers. Representatives of the largest Teipa Muina are considered to be the descendants of the TERS Cossacks.

These tribal education are distinguished from other softer intrabented laws. In many, the remains of the old cult of women and even Orthodoxy are traced, and even Orthodoxy, which, in general, did not affect the fairly powerful position of women, but relief them from such extremes as women's circumcision. Teip Muina later received OTHALS, being up to this Orthodox.

The relationship between the Russians and other Tapes, in general, differ little from the other intergovernmental relationships of the Caucasian peoples. Each TEYP is holy stores its customs and culture, which goes into the deepest antiquities. Left is the Council of Elders. The remaining members of society are equal. Help the victim turns out to be all tribesmen. Mourning is also observed - all at once. In the event of the murder of his tribesman, Teyp declared blood residence as a killer. Also increasingly there are cases of fusion of different teypers.

Other Chechen laws adopted in these tribal communities are observed in the "Russian" teppa. At the same time, in recent decades, the overall destruction of the tape structure itself is noted, which is due to the strong influence of the outside: secular contacts with other peoples, receiving education with rich members of the Teip in Russia and Europe, etc. From the older generation, the young often receives a certain amount of information, but otherwise Perceives members of his Teipa as countrymen, which contributes to a more rapid establishment of contact and the emergence of trust between people.