This year my answer to the question "Where did the new year meet?" caused a living interest and many questions of familiar. And I just went to Yoshkar-Ollow.

"Wow, where is it?", "Wow, how far!", "Why exactly?" - Ask and very surprised, having heard that I got from Moscow just a half an hour - on the plane. To be accurate, the distance between cities is 747 km, but most Muscovites have developed a mistaken representation, as if Yoshkar-Ola - "This is somewhere around the Urals, and not in our country" ...

In fact, the Republic of Mari El is located in the east of European Russia, in the Volga region. The indigenous population of the Republic is Mariyz or, as they were previously called, Cheremis are the Finno-Ugric people with their own culture, customs, religion and tongue. Now the number of Mariers barely exceeds 700 thousand people.

Capital of the Republic, Yoshkar-Ola, also comparatively small city. According to N. last year 263 thousand people lived in it, of which only 58 thousand are Mari. Yes, and in the republic only half of all Marytsev lives, and the rest are scattered by regions and the republics of the Volga region and the Urals.

"I was born in Yoshka, I live here all my life," says Lena's girl. - We have all the Russians in the family, our all friends too ... it seems to me that I don't know any Mariyman personally. Only mom told them home village It bordered from Mariya, and people were not very talking among themselves: they tried to marry their own, it was not accepted. Russian Mariers even were afraid: they say there are many sorcerers among them, they could damage or jinx ... I heard that and now we have a closed Mari village in the republic, where old traditions And pray in the sacred groves.

"Last pagans of Europe"

Marytsev is called the "latest pagans of Europe." Many Marie and today regularly participate in sacrifices. Almost two and a half hundred sacred groves are scattered throughout the republic, some are even guarded by the state. According to Mari tradition, grove is a temple that cannot be desecrated neither garbage or cry, nor swearing, nor a lie. You can not chop trees, use the earth and even collect berries and mushrooms.

Previously, large prayers were collected in a specially fenced grove to five thousand people. The outsiders do not allow: Mari residents believe that the thought of material is the thoughts of the uninitiated or unbelievers can spoil the overall prayer. Sacrifice the gods bring livestock, except for the goat and pig - these animals are considered unclean. For large requests challenge a cow or a horse. And some Markets are lit as a victim a giant candle and bring oil, wax, grain, cakes to it.

In the National Museum of the Republic of Mary El, Faina Ivanovna Z., Porishmar Maryka, works.

Faina Ivanovna

"When I was small, about 60 years ago, in our village there were still such costumes," she shows an exhibition stand with a national costume of Mountain Marie. - Mari chains are meadow, mountainous and eastern. I'm from the mountain. Of course, we had traditions, but in our village did not pray in the groves - we went to Orthodox churches ...

Culture, costumes and even the language in the mountain and meadow marries are very different. According to Fainia Ivanovna, mountainous and meadow Marie, having happened by chance, sometimes they could not understand each other's speech.

- We have a proverb: "Kornish Strave, Tatar" Izai ", Chuvashy" Rodo Man "," which means: "If you find yourself in the way, the Russian" countryman ", Tatarina," Senior Brother ", And Chuvasha - "Rodna", "she explains. - Customs and traditions are largely dependent on the territory with which the Mari people borders - with time a lot is borrowed. Already from afar, on the dress and the head work, people understood where the person came from. For example, we, mountain, on costumes were less than embroidery and ornament: many could afford to buy tissue, and not weave it alone. Mountain Mariers began to borrow much from Russians, for example, embroidery and painting of chests, and meadow - at Tatars.

Where are Mariyanians disappear?

In the XVI century, when the troops of Ivan Grozny tried to take Kazan, and the Tatars in response made raids to Moscow, the Mary Marys suffered very much from the troops passing through their territory. Formally, they were among the Kazan Khanate, but did not receive protection from him: it was restless in Kazan, power constantly replaced. Then the Mountain Marie gathered the embassy to Ivan IV, so that that "they complained and sent them to the Kazan." In June 1551, Mountain Mari joined the Russian state.

Meadow Mariers lived on another territory - in the forests, on the swamps. Through their lands, the troops did not go, and even the suppliers of filings were rarely visited into these difficult times. Meadow Marie was closer to Kazan, with which economic ties have been established. They did not want to change anything. After taking Kazan, they restrained several decades. These uprisings entered the story as three Cheremis wars with a total duration of almost 30 years.

- historians call these wars genocide, "Faina Ivanovna continues. - What could hunters with onions and arrows against guns and guns? Ultimately, meadow Marie forcibly attached. During the Cheremis Wars, in 1584, on the banks of the river, the Small Kokshag was founded by our city-fortress Tsarevokokshaisk or Tsar-Ola, which means the "royal city" in Lukovyomaria (from 1919 - Krasnokshaisk, since 1928 - Yoshkar-Ola , "Red City" - "TD"). He was the stronghold of the Russian kings, built to capture the revolving meadow Marie. Therefore, until the XVII century, only the Russian population lived here, and Mariy residents lived in the surrounding villages. And today: most of Population Yoshkar-Ola - Russians.

Very many meadow Marie fled from Russian and Christianization to the Urals, to Bashkirs, to Tatars. They fled in such quantities that it began to cause concerns from the Russian king: there was even a decree on the search, capture and the violent return of fugitives into their villages. Nevertheless, more people fled in the percentage ratio than the mountain Mariers had numbered - the eastern Marie appeared.

But the mountain marine marines gradually began to "join" in Russian culture: celebrate Russian holidays, carnival, shints. Many were voluntarily baptized. To differ from unresolved, they tied a belt on the right side ("Orthodox"), and not with the left, as was customary from Mariy residents (belt - charm, protecting the heart). Do not wear the belt at all was considered indecent, hence the saying "broke up".

- We have always walked in elegant, in the very frontal one, - remembers Faina Ivanovna, - Apron, belt, clean shirt. This was a belief that it is necessary to relate to bread respectfully. From the grain of the last snop cooking porridge and treated all the neighbors to be a crop. To mow everyone went, both men, women - even children sometimes took in the field. Since childhood, we were accustomed to work: the Mari girl with seven-nine years has already begun to prepare a dowry and funeral outfit. There used to be bad, they died early ... began to train embroidery from the very complex element - From the contour, because there was no canvas, no drawing. The craftsmanship of the bride was immediately visible in its dowry, because it was very important. When the girl was born in the family, the umbilical umbilical cord was covered in Verhener, so that there was a good master-"Tonalkopryakha", and when the boy is on the toporishche, so that there was a good master.

Everything solved not love, but the economy

"There was a special day when adult girls gathered in a leased hollow and demonstrated their skills. And the rustic grooms came to "Shared Women" to choose their bride. So that and in remote villages of the grooms found out that the bride had gone somewhere, the girls took the "Udyr Puch" ("Maiden's Pipe"), climbed up the mountain and the corner. It was clear: how many sounds of pipes - so much and brides in the village. Already from 12 years old, the girl could marry. Unfortunately, everything solved not love, but the economy. People sought to survive: A rich family wanted to take the bride into the house, so that there were working hands, poor - quickly give the daughter to marry, so as not to feed an extra mouth. My great-grandfather, for example, married at age 14. They said that the wife was much older and belonged to him as a child: they will work out in the field - she will take it on the handles and will take sleep. What marital responsibilities in such years could we talk about? Often both newlyweds were still very children.

Faina Ivanovna remembers the wedding in his village well:

- Drove on the wedding cart or on the sleigh groom with the bride, and under them - or the skin of a bearish, or a blanket wool. Fur, wool is the patronage of the ancestors believed, protection. On the whale, on the bride, sometimes on horseback even - heavy monisto. This is also not only a decoration, but the strongest charm who was inherited. They say monisto could weigh up to 16 kg! Coins on it were ancient, different times. If there was no money - metal plaques were clinging on monisto, but they never removed money from them, did not use it - it was considered a sin. During the war, I heard many women attributed their monista to the defense fund - on a tank, or a plane. Imagine what meant for Marichka to give birth to a generic memory?

Drunk kicked out of the village

Inspired by the stories of Fainan Ivanovna, we went to treat national Mari dishes. The food turned out to be very similar to Russian: the same dumplings - but in size three times more than ours, and inside - cottage cheese or cabbage. Called "diamedo". The same pancakes - but they are baked in three layers of manna, oatmeal or wheat cereals, and inside - potatoes or cottage cheese. Called "team melna". Piece with potatoes and onions - "Kravtsy", a boiled sausage from a bass or blood with a cereal - "SODTO".

Medovukha Mariyz is called Medovshchina, and with the arrival of Russians, they complain, appeared in Mari villages and moonshine. According to our guide, traditionally the Mari people were very strict with alcohol: if at least once a man noticed drunk - they traveled out from the village. "The daughter marry no one will give, common things will not be brought to do - since you cannot follow, then you are not confidence. They drank small sips from the bucket all in turn to join the rite. " And with the treats, there was a tradition: if the guests brought a rusty loaf for the holiday - they wish to have prosperity in the family, and if the cottage cheese cake is a cow.

Died? Then piss off!

Leaving the city. We pass the field, and in the distance small houses are visible, above them - high poles with rags. "What is it?" - I ask. - "Mari Cemetery."

An interesting feature of the Mari religion is the attitude to death. The developed cult of ancestors involves the unity of the world - people go back to return, believe Mariez. Therefore, the dead almost do not be grieved: a towel is put on the grave, symbolizing a flat road into another world - a "tablecloth" (this saying used to have a positive connotation). Near the grave is driven by the pole - the "vertical axis of the world", connecting into a single whole upper and the bottom worlds. On a fortieth day, a relative or friend puts the delicious clothes and depicts him: he is advised to talk to him, they are talking, they ask to give "hello" to others.

Mary sacred grove

A few weeks after returning to Moscow, I have already prepared to respond to the surprise exclamation of my student of Ani: "Yoshkar-Ola! Wow ... "when he heard an unexpected continuation:" ... I myself am Maryka! I'm from there! "

It turned out that Anya and Mom had moved to Moscow not so long ago, and relatives still live in Mari El. Anine Mom speaks perfectly in Mariy, and at home they have an ancient national suit and monisto.

- There is a legend in our family that the coins on this monisto will complained to our distant ancestor himself. They tell us that our progenitor was a fisherman, and caught a bolder boldly by the Volga. The grandfather was not confused, fed the robbers with a delicious fish, - and his life retained, and received money.

Religious representations of Marytsev

1170. They have an effort there (syncretism) of pagan and Christians who. They pray to Nikola Yumu (they are called Nikola YuMo), they pray three-purpose. As if Christian symbols, but asking ... At the Vidda of the pagan to get rid of diseases are asked, here to give her pagan victims. Football Feed - Socks, Hands - Wares, Head - Cap, Neck - Scarf There, Body ...

1171. Marities are the same Orthodox, as we, and the Tatars So-all others. If marina is married in Russian, it is possible, but it is impossible to be tatars: not our faith, others are somehow. It is not welcome.

1172. Marities - they are closer to Russians than the Tatars. They certainly believe in our God. Although they, of course, can do it. Here the Mariers are sick under the sinuses of Kila.

1173. They are clergy. They go to church.<...> Go-Co - Paul-to the Church of the Mariy: They are so honored, this Nikola.

1174. I noticed - Marytsev has no awareness of sin: that I am made to sew sin. And in the church they are trying to back up, the goose to bring, that is, God has a bribe. And the awareness of sin is the forehead they will not hurt. That's not even communicating with them, you can see that they are trying to justify themselves. Here is the awareness that I am sinner, that I am bad, I realize it - this is not. I'll give you.

1175. In this village, the Russians lived both Russians and Mariers. And once the Mariets comes to the Russian neighbor and says: "Ivan, what are you doing?" He says: "Duck Here, the manure is tusking from the chlev." - "And let me carry a manure, and you help me in this. I have grown birch in the garden." And for Marytsev Birza What? Sacred de Revo. Costume in the form of birch. Marieca can not chop up. And it interferes. Here he came: "Ivan, you are birching to me, I'm on our birth, and I will wear a manure from yours". That's how it was changed: the Russian went to chop birch at the Mari Girly, and Mariec went to Russian manure From the Kleva to wear. That is, these traditions are stamped.

1176. I tried to attribute the Pantheon of Mari Gods. The mountains of the mountain marine marines are seven dozen, in the meadow - ninety, we have in a row one hundred and twenty.<...> And there is one feature. We have some deities of Mariy, in my opinion, correspond to UD-Murt Glauds. We, for example, have worship, let's say, swan. Never Mariny-pagans swan did not worship. And just this territory is the fact that the Udmurts and Mariers lived in contact. These features we have.

1177. In contrast to the mountain and meadow Mariers, our Mariers have more gods and gods. That is, they have the gods of four levels. Here is the main god there, for example, Kugu Yumu. This is a big CUGU YUMO. There or, let's say, Ava Cui Yumu, his mother is necessarily present, or Yudawa there, or Cugurcha Yumu there, a lot of gods. The second, third and fourth level they are god-karmakayi. This, let's say, captive Kirimet, shoveliness. Or Munsa there or, admission versa, kudovadysh<...>. We have something ... here I counted one hundred seventy these in the pantheon of the gods. And they have mountainous, in meadow, the most ninety-three there are. We were lucky: here's a multi-grade.

1178. The God of the Sun, the God of the Solar Shadow, Markowa - an Earthy Mother, the Shadow of the Earth, Moonlight, Star Light, Star Shadow, Water Mother, Wind God, God of Lightning and Thunder, Lugovoy Wealth, Forest Ceal, Birds, Birds. Nikola Yuvo - God Nikolai Wonderworker.

How God Yumu distributed faith

1179. In ancient times, Yuvoy gathered the Council, where he commanded the coming Udmurt, Tatar, Russian, Maritz with wives and children. Russian I.

295 Tatar came to YUMO and presented their families. YUMO was hi-liv with them, so he gave the Christian faith to Russian, commanded praying in the church; Tatarina gave the Moometan faith, commanded in a clock in the mosque Moon. Then he called Udmurt. And he was glad to show his family to God, so he was angry with him. Ska-Hall to him: "Before the death of the victims of his children. And let your children turn into charred stumps." After that, "Udmurts, like Mariers, to bring the victims of Keremet. So far, some Udmurts sacrifice him goat.

The most latter to Yumuva came Mariec. Yumo asked him: "Where are your wife and children?" Marieca replied: "I gave them, I left them, left for the grove in the forest." "And!" God you have sex! Let your children and the wife turn into charred stumps and become kemens, "God said. Mariec, hanging his head, headed for a grove. The children left for the groves and the wife turned into charred stumps and pro-Sili from the Father: "We give me to eat meat! So asked, they say. And the wife, turned into a charred stump, requested different things: clothes, duck, goose to eat . After that, Marius appeared Keremet. So Ma-Ryitsa began to cling (to bring victims) of different kergets. With sacrifice there were special rites.<...> With the victim-rinoscience used special prayers. And the prayers of the following: "The Spirit of Fire! Without lifting smoke, I am lifted and tell me (you are a translator of a person). With a request I came. My words (my thought) were asked: I get to the Spirit of Swan, bringing our prayer and say:" Spirit Swan! If my daughter got sick from a planned disease, then we take our donations - a nodule with flour, a coin for the acquisition of a ram. I pray for you with porridge and salt. You only put on the legs of the screwdrome man. "Having made such a rite, the sizes hang on the tree with flour. Then, if it is necessary, bringing a sacrifice, having kharana. The rite is secretly performed.

1180. We have a special reverence associated with Yuda. We have from Vyatka it is transferred to small rivers. Suppose I heard when recorded in the swan side, threw a porridge in Urzhaumka. These are elements that are characteristic to worship by Yudab. Well, too, CUGU YUMO. We have a few more keemethy, which only our neighborhood county. Suppose we have your own keemeth - yomshiner-keemeth.<...> The evil spiritwhich every place can be yours. We had such a lot of such keeretia. We worshiped Max-Keremet in Maxiryary Local Dehesions. And kemens - they are evil. Them

they tried only to backlord, that is, to ask them some Milos Tay, the Mari men were not solved, but as if bribed them, they would have asked them: they would be sacrificed that something else, hoping to get from them.

1181. There is such a legend in the Mari people about OWD. Ovda - these are such gigantic people. Ovda from the sand of the sand is sled, and a mountain appeared. And OVDA is the legendary tribe. Ovda Kulak at Mariytsev. Now, if the old woman is smart, they say: "smart, like AWD." Ovda has turned into a bird. Sometimes there may be a woman, sometimes a man. Ovda feeded legs (back twisted legs). Oda loves children. It is only Marytsev.

1182. In the forest, I will live ... Ia - Leshak. Poor: people start.<...> Ovda is. In the forest lives. Legs back. Bird can fly. In the village arrive. As owl big. Ovda above the forest. The legs are big, back turned over. Ovda walked, from boot, the Earth was saturated - it became a mountain of pain, less. Mountain has become.

1183. Like or AWD live in the forest. Mariy residents have legends. This is a man-giant, a giant with confused hair, turned foot back. Sometimes Odda is an old woman or a bird. There is a mid-in-depth. Such an old woman with big breasts.<...> Like naked fly. Laying lu-katching children in the cradle. Like lived in ravines. Behind the bath, if anyone else will pay silver. These are only Mari legends. Rus-sky do not know. My grandmother, I didn't even know that.<...> They do not have many gods. God's Mother is and God is. YUMO - Light: This is a rule of God, assistant. He does good.<...> Oia is Satan, Darkness.

1184. I recorded the legend of Ovid Sarmar in Tyum Tyum. This is tea, loves fish. She flew and met two fishermen. There were Timofey and Yanachni fishermen. Timofey did not give fish bird-in-deputies and became his genus - small genus, and Yanachtai is a big genus (many Yanaktaev).

1185. [And what kind of Christian saints is Mary-Tsami?] Nikola YuMo. In second place ... Well, they personify the Bogue-Honey - Yumu Ava. They think she is their Virgin Mary. She and Kugu Yumu Mother and Christ Christ. That is, I did not hear that they call Christ Cuhu Yumu. They turn to Cuhouse Yumu only in extreme need. 1186. Ilyin Day is the most rigorous day. Ilya Prist - Upper God, also Yumu. They prayed in the keys. Hay burns. In a tree, in people, to the house will hit, burns. In a thunderstorm, the tongs from the oven throw. To the courtyard of Kidai. They said: "Lord Great Yumu, save on a bodie, trouble do not let!"

Melo Groves and Marytte Trees

1187. Marities because of pagans, do you know? Such peelous groves. Twenty-eight in our area. This is nice and hummomot, where they go to pray. In the hummomot, they go to pray to God Yumu. Yum is God. And Visoto is when they just get rid of something. Markets are praying, promised to goose. It goes in nudice to pray and for insurance comes down and the second goose is dragging into our church Orthodox. They have synthetism, blows.

1188. In the grove, it was praying. There they prayed the cattle. I washed two times - in the spring and autumn. This is usually so. But if there is no rain or does not grow, or the cattle will become milk, then we already go on any day. Prepared. Here they promise to make a prayer for Ivan-Warrior. Or promise Nikol Yumo Prayer. Or promise Bella Yumuly to make prayers.<...> Here Nicol YuMo go. This is a semit on Tuesday. Before you get ready.

For the week, the whole house was washed, all the floors will wash, all the stoves will clean, all sheds. And in the bath everyone will be wooing. And it is impossible to ride a lot, it is impossible to wear water there. Milk to wear there and here it is impossible. It is impossible to spin. With her husband, sleeping with his wife in one place is impossible. Here ... On the second nickname, everything is white, portable. Pancakes poking, cooking porridge. Everything is ne-kut. Gus will give, the ram will give. And if it is bad, then the stallion will give. [What does it mean "will" give "?] He earlier will take away from others and will give it to another place. Let it stand there. He is one week and lives. It is later in the keys of the answer-yaw, there and boil, and eat. So pray.

There are trees in the keys. Each family has its own tree. His tree is. There is a tree of all. There everyone pray. There cards (pop in Russian) cuts them and the blood under the tree will let or under the stone. And boil, and eat. And pray. Knees pray. But it is impossible to baptize. So pray, because we eat everything. The knife is impossible. The card has a wooden knife, all the plates are wooden. All hands break. Iron it is impossible no. Only money can throw iron.

[How did the cards be dressed?] Is it? It has long been. I do not remember.

Also white all, like all. On my head only rolls something with Be-Ryza. Such a white ... like a hat ... [from Berestov, from the bark?] Yes, that's about, from Birch. He walked there.<...> So he praises everything. And every person for himself, for children, for cattle. On the second day they go again. Boilers were worn with them. In the boilers cooked cattle and fir. And on the tree, birch towels hung. Clutches [Aprons] hung.

[What does Christmas tree, Birza mean?] We have two Aga Bariam. There is a Christmas tree, it happens to birch. Sometimes pine is. This is a holy tree, a bang. The candles put him, the towel was hanging, he was told: "Great Nicol Yumu, God forbid, give my eyes, God forbid, God forbid the Baby and Cattle!" [What does it mean "give eyes"?] We have here all old and young eyes are also sick. Teach eyes. One grandfather Zaluh, the other. Dark steel. I, too, one eye Zaluh. This is Russian in Russian. Everyone always hurt. It was. And asked.<...>

It went more on the water. Go to the key where holy water. Go and pray Nikol Yumu for health, for the eyes. And wash your eyes. Moatch them a lot. It is not in the keys. And in the keys, then in the fall on the promise go. Before Pokrovskaya will go. If the god of health, wealth, dac as a promise is carried. And they eat there. In the fall of the wool carries each from the courtyard, from one yard of wool it is necessary to go there everything, in the keys. And from the gasket come, they pray in the huts. And spring and autumn. Come, go into corner and pray on the icons. Icons pray. All in Mariy.<...>

And this food from the keys is brought. It is impossible to leave anything there, everything is clean. We leave nothing there. Everything is coming here. Then another week I eat at home. Eating saint like an egg from the church. It is impossible to give to others, it is impossible to broach. Cat, the dog is impossible to feed. It is impossible to pour, you can not swear. This is still impossible. Children in school should not walk for a week, it is impossible to play children loud. Adult does not work, only scrolls need to be loved, clean everything. Pray all week every day. Castly already. Can. Guests can not be done, it is impossible to do bread. Husband with a wife can not again. Eating only the holy food. And pray. It's all from God is done. God did it.<...>

Week passed, no longer go to the keys: it is impossible. There is so good it is impossible. There, too, the Russians can not be done. Yes, and we just can not.<...> So you can not walk. There they can not cut anything, it is impossible to break, the grass can not be riveted. Dry branch is not a trunk! [And the Burner who is taking careless?] People are, cards (pop, it means) set. They go, everything is collected and burned, so that it is pure everything. They will gather a day, like pop ska, and they will smash everything. Also prepare. Bath ... Clear yourself first. [And who walked to clean: men or women?] All women [and who walked?] Everyone went. Family went. The village went. If something is thin from cattle or war. Circles went. Same on the circle seven - ten villages. All villages will come together to go to the keys.<...> For it, only men pray, women were not walked.

Baba canvas canvas or fabric ribbon, selected. White should be without a break. Launch! It was a long time ago. I did not see. I told this grandmother. They will enter the keys and covered outside the edge from the outside to the edge. And pray there for a long time inside. A long need to be - all the kees need to hug. Even if the boys die became, too. We need to ask YuMu, God to ask. It's all from God. Each de-jealous prayed. God prayed. Each village has its own cues, their trees. There scatter cooked. This is called a cussie or aga-bariam. And in Russian keeretische. These are Russian so they say. This is bad. So did not say. We have a gasket or a painting, and keeretisis is not enough.

1189. Kyuesto and now there. In the church, Batyushko, and we have a grandfather with a beard. Gus and Baran were given. Just not baptized, but bowed and prayed: "Ivan-Warrior, Ivan the Great, Ivan, grated, give strength, health, bread and money." And in Maryski: "Curuk Cuwa Piak, Tiak and Pimbar." This is the Ivan-Warrior. So he prayed in Kyustoto, and the wool was worn, so that the sheep wool was good. From there they will be brought and will give a beggar. Candles will be put, hang, and it is impossible to chop. Just you can not walk. It is impossible to collect raspberry, it is impossible to break the leaves. The tree was important there - Lipa. Praying this lip. Hung anyone.<...> In Kyuesto prayed, the sacrifice was given: goose, ram and a foam. Pray - and people did not die so much.

1190. They will come to the Kyushto, halted towels on a tree. Each family has his own tree to which they pray. The polo-tree hang on him. And then, as returning home, these towels are hung to icons. Returned and prayed before the icon, but were not baptized, only head. So far, do not add all the food from the Kyustoto, it is impossible to baptize. And eat. There were no longer left. There is prayer. Week did not work.<...> The Russian name is keeretisis, and in Mariy Kyustoto - Lisk on You Smeck. Choose can not. We had russian villages in Bahino and mines. And where are they? As they began to cut groves something, they went to them as a broom: who died, who left. Some Pashni remained.

We have when the Kyustoto was not, the grove is different. One or tree.

There went to pray. On the lime prayed: Big was. In Mary-Ski it is necessary to decide on. Pray. It was in a semit walked. This is aha-bar-holes [Yeah Paire - Spring Field, Field Holiday]. And to these two trees in the middle of the field went. Two trees too: Yeah-Bariam Tree and Aga Bariam Lipa. On the lipa all hung. Pancakes did, kvass and beer carried there and there ate there. The hearth was. There were beer in Birch Tuesse. Paigan carried (this is such a wooden circle). This mug and drank. Everyone had their own. The knife was only at the card. He drew pancakes with this wooden. But not on yourself, but from myself. It is asked about the field, about bread. If you want everything for yourself, and from ourselves - like God you ask everything. Everyone did, like cards. He prays, everyone pray. He is in the laptops, and all in the noodles: barefoot can not. He cut, cards, four parts so that the cross turned out. Holy Cross. Maps are still with you and IO-well wore and Coupie Cross. So - a big cross. All women with taki big crosses and cards. And men worn little crosses. That's clothing specially spoiled, embroidered.

1191. In Aga-Bariam go to a semit, and in the spring in the spring and autumn. Spring with a young cattle or geese, ducks. And the same in the fall, with young liteness. In Aga Bariaam, fifteen plates of bli-new, eggs and the other were wore. Kyustet is home, and yeah-bariam - like a sort of scrimp. It is smaller. Pray on the knees. The keys is not baptized. In the church are baptized.

Everyone used to have their own tree for praying. And it was the head tree - a Christmas tree. It is a common tree. In the fires cooked brought livelihood (there was also cut and separated). Food remnants bring before-my and eat during the week. This food can not be fed cats, dogs, only sheep and there is. His tree for praying on a nate. The Lord himself leads to him. Somehow feel, eat that it is. He himself somehow stay near him, exactly who led you.

When you come to the keys, you don't say any words, but only you think about one thing that the Lord helps and gives you everything. And the chief of the mantomolnik is asking for the Lord of happiness, wealth, everything. You ask yourself, and he asks. You do not pray in the keys, but just like that and ask. The old man is preparing me, and everyone starts. And at the same time continue to ask the Lord. With you in the keys take dishes. After graduating, the ash region is crushed into one bunch. Who is pepe-luster in the Kyusoye black throne, that Lord will punish.<...>

Pray only during the day. You can pray only in a semit. In vain, it is impossible to scale in the cure. Miliation is very clean. You can pray only with pure thoughts. Pray sometimes while eating. Eat and pray. Main trees - Lipa, Birch and Christmas tree: They are closer to God. Food particles (pieces of pancakes, etc.) throw in the fire and continue to ask the Lord. The ashes are crushed into a bunch / next praying should be in the same place.

1192. Ceremetishche - National Grove Marie. There earlier they spent their worship. The center was a hearth. There the victims were wearing: and goose, and the sheep. There they were fried and eaten. Brought and once-laid towels, scarves, shirts. Everything remained: the sacred can not be taken. In the fire a lot of money pounced: Russian coins! We ran the berries to collect there away, for Fedosimov's grove. I was ten years old - twelve. Little stupid were. So we came there Tikhonechko: money in the fire, apron embroidered Wi-Sit, a towel hangs. Let's see and run speedy, soon.<...>

Previously, parents were punished: "Come on, so don't look idle, do not touch anything." It was impossible: holy place. <...> Basically there were ate old, large. Now there already overcomes. Previously, Mariy-TSi went and watched, removed Burhor, cleaned grove. In the center directly in the recess was bored. Keremetishche and Tyum-Tyum have. There's also an old burial ground Marie. There is also such a sacred place. You can not walk.

1193. Previously, when I was Mala, we went to the field of flax to chop. So there is a Mari Keremetishche. So we are there, the guys, in-walked here. Keeretische is called. These are their God so calling - Keremet. Here. Well, as we went there, there were bonfires there. They brought victims there. There is a ram or a goose, or duck. They even said that they could and eat a person and eat a person. Exactly. Well, we are a look. This is just then, as no one in a grove. On the trees, the nodes so the towels were tied up, maddling, something else, probably, and wool is lying, bones from the beast. It was such a special day with them. And we did not eat there. We will look at and see even for me! Suddenly Keremet will take off!<...> They have two holidays. Ninth Friday is obliged to all (and ours, and in the neighboring area). And also a seed too. Here, maybe at the seven, and went there.

1194. Ceremetishche: Mari men prayed to God. I prayed greatly, the shabby is all. Garden there, well, grove. We will eat here, God pray. As Sabantui at Tatars. A whole week can pray. [So what is ker-march?] And in general, the trees only. Trees, in the middle a platform and tables are covered. In boilers, food is preparing. There for a whole cow travel-Vali: a lot is going. And I was small Ishsho. [And did not hear about a lonely holy tree?] Yes. A cross is cut on the tree. Well, as it were, there is a monument when buried. This is also cut down. Jesus Christ. Jesus Christ. [Is this tree separately?] No. Right here. Immediately, in keeretische. On Birosis ... Russians did not let go there. And the faith is one like us. They go to church: Russian faith.

1195. The monastery was built by the Spaso-Preobrazhensky Tse-Korijansky, Marytsev was chosen in the Russian faith, Orthodox. They, it means, we now go to church. They, it means, the cross is worn by Orthodox. At the same time, they comply with their pagan consensions, pray in low groves, sacrificing cattle, animals.

Here in Tyum-Tyum, by the way, there was a very big prayer, there was even a card, a priest from Yoshkar-Ola, and a horse brought to the sacrifice. It is considered very large prayer. The horse leads, moth, ask permits from the victim, according to this animal, so that it is scolished (from it they welded this praise) or not according to it.

That's when I was in Tum-Tyum in the Mari family, I was just January 19, for baptism. And on this day, Mariers brought water from the holy from the church. I say, "Well, how is it? So you, it means, go to church, Orthodox cross we carry, and men's clothingAnd in a lowland grove, you go, it means that these customs are all followed. Even a horse sacrifice, it's a very big prayer. "But I answered Maresheka very well:" Duck we go to the heads of the groves to pray for the cattle, the Duck Che! And in the church, we go to God. "Do you understand? The old pagan faith, it is difficult to fall behind, but the right-glorious faith turned out to be better. Well, the traditions they honor.

1196. Choosing a victim of the animal, they ask the consent of this animal and the blessing of God for this animal. Suppose (I recorded it in Akmasiki), the woman is alone: \u200b\u200b"The animal was to hide the ears as a sign of consent." And they were waiting for half a day, until this consent would receive.

1197. Aga Bariam, well-pronounced in Akmasiki, and we have. There are Aga Bariam in the big roy. There oak. In the form of Aga-Bariam, Oak, Lipa, Birch can be Aga Bariam. We still have a Sabtra, to which silent bags hang. Sabtra or Chop Chop call. Man puts his disease in the bag, a rag bag (now plastic bags) and hang on a ritual tree.

1198. Ritual Trees of Sabtra or Chop Chop. That's where the Marihians are hanging their diseases in the bags. That is, if the bag touch it or discrete, this disease goes to you. Showed these bags. And showed trees yet, birch, which<...> The sorcerers of Mariy spoil.

Well, let's say, we were in Timoshkino. There are telling. Chi-hundred Mari Village. The sorcerer can no longer cause anyone: everyone knows that he is a sorcerer, and if that he causes, it will immediately be up. And he needs a gift to somehow realize, so he goes to the forest, in a grove, and on one tree purposefully, this is his plague-nods. And the tree is overgrown with the growths below to top. Even Bereza alone broke under the severity of here. This is a black one, the bump is huge, maybe kilograms there are twenty - fifteen. Even a tree breakdown.

1199. Here I'm when I lived in Savinovo, I went to Fedkin. Intode-wok in the forest was Keremetsho. On a day, Mariyza was going to duck, whether the ram, is boiled there, eat it. I somehow drove with bread, ran into Ceremetysho with the edge, did not take mushrooms. Yes, do not eat anything from Kerems-Tisch. And the Mariers are Kermethyu, there were some towels. It is impossible to tear anything there, as we have in the cemetery. If someone has a tree there, there will be a misfortune with them: or will die, or the cattle.

1200. The Mari Cemetery is kemenetishet: which are nondisted, they were put in keeretische. Here you will cut the hiking, and God will punish you. Here is the guy to Grub Srubil and now shakes. Mariec said: "If you cut down the holiday, there is a penny to put a penny as a spider. And then he will torment you."

1201. Previously, the Russians did not let. They are sacrificed there, and the place was special for them. Russian is impossible. They had braided, straw. So if you go, they grow to blood. Wild they. We ourselves did not go, were afraid. If you go, then do not go there.

Because who will come out without a case, it will punish: or get sick, or what happens. In general, it will be bad. There, even the blades can not be touched, not that tree or mushrooms-berries.

We have one guy for the argument went, he also ghotina there is a layer-small. Duck he a week later with this horns in the forest with the guys went and dug. Never found. Only Rogatina stands, and his cap is next. So he punished. [And who punished? Who was it?] And who needed, he punished. There was nothing to walk in keeretische. Here is his Mari chest from the grove and punished.

1202. In the village of Yangarashki, some Mariy residents lived. They lived in their customs, in which there were a lot from the pagan faith. And grew near the village of Grove. They said that it was an ancient Mari treasure. And with the sight of just transfer. Once I decided the chairman of the number of chosen to chop this grove, clean the field. The most descendant -annants were left for the work, although the eve of the evening women were tired and kept guy, but did not walk, because Mariy residents threatened to plant Kily on the rubbers. The brigade did not have time to disassemble the axes, as the grove came out the old woman on nicknamed the sechaction, which was considered a sorcerer. She began to drive men, saying that this place was guarded by spirits. Many Mari-Tsy came to pray here. At the same time, the secham threw a handkerchief from the head to the ground and said: "If someone will cross through this handkerchief, there will be great trouble in life, misfortune." And one Mu juice laughed, picked up a handkerchief and threw in the bushes. The men were remembered a little and groveled. And then the peasant was not lucky all my life: even had to sit in prison.

1203. And after they cut down, we saw a dream one man. The old man with a gray beard came out and says: "You, -" says, "my village cut down, and your village will not be divorced either. Everything," says, it will end. " And so it turns out, looking for. And the old man is this our God. After that bad in our village, it lives.

1204. Old men said: Grandfather walks a small, big beard. Kyustoto near. Not everyone seems to be only a believer. Much cue as a child. And dissolves.

1205. We had the Russians here, so they cut down the keepers, saumen valuable and sacred trees - trees and limes. So everything was left without an eye. It is impossible to chop these trees: they are mantom.

1206. We went to the coester for Malina. They then hurt and died.

1207. Here, too, the Russian roaring, so his bull caught. We go to the keys, we don't even look in vain on the sides. There is only in pure underwear to go, because the religion is clean it.

SOURSE OF INFORMATION:

http://www.vyatkavpredaniyah.ru/

The story did not keep documents telling about the worldview and faith of the ancient people of the Merey. But there are many medieval testimonies and legends, that Meryan pagans migrated from the Rostov and Yaroslavl land (and obviously from Vladimir and Ivanovo) to the east of the Volga from the Moscow baptism and the Slavs to their closest relatives of Mariers (Cherevems). Most Marytsev never underwent a violent stemmanization and managed to preserve their ancient culture and faith. On its basis, it is possible to reconstruct beliefs and the relatives of them ancient Mary.

In the center of Russia, on the left bank of the Volga, between Kazan and Nizhny NovgorodThe people of Marie kept their culture and religion based on faith due to nature.

Early October morning, 100 kilometers east of Yoshkar-Ola. The sun has not risen over wooden hazards The village of Mari-Turk, the light fog has not let the naked fields have not let down, and the village already reigns the revival. The strip of cars stretches along a narrow road to a small forest. Among the old "Zhiguli" and "Volga", a water carrion and a truck, from which a deaf was heard is heard.
On the outskirts of the forest, the procession stops. Men are published in heavy boots and women, dressed in a warm coat, from under which glitter the aidis of mothers of national costumes. They get boxes, packages and large flutter bags, of which brown geese looks like curiosity.

At the entrance to the forest, the arch of the fir bonders and the white-blue cloth has been built. In front of it, people with bags stop and bow. Women straighten their shawls, and those who have not yet put a handkerchief do it. Because in the forest, in front of which they stand, women can not be logged with a uncoated head.
This is a sacred grove. In the morning twilight of the autumn Sunday in the East of the Republic, Mari El in the Volga region gather the last pagans of Europe to commit the rite of prayer and sacrifice.
All who came here are Mari, representatives of the Finno-Ugric people whose number is barely exceeds 700,000 people. Approximately half of them live in the republic, which is called the name of the people: Mari El. Marytan has its own language - soft and melodic, have their own songs, their customs. But the main thing: they have their own, pagan religion. Mariy residents believe in the gods of nature and that things have a soul. They worship the gods not in churches, but in the forests, bringing them sacrificing food and animals.
In Soviet times, this paganism was forbidden, and Mariez prayed secretly in the family circle. But since the late 1980s, Mari culture seemed to be born again. More than half of Mariers today recognize themselves with pagans and regularly participate in sacrifices.
In the entire Republic of Mari El there are several hundred sacred groves, some of them are protected by the state. Because there, where the laws of Mari religion are observed, the sacred forests still remain oases of untouched nature. In the sacred groves you can not chop trees, smoking, swearing and speak untrue; There you can not use the Earth, build the power lines and even collect berries and mushrooms.

In a grove near the village of Mari-Turk between the firs and birch, a large glade opens. A fire is burning under three wooden frames, water in huge boilers is water. Those who came unload their bales and let go go to go to the grass - in last time. A truck with a crash goes to the glade, the black and white bull comes out of it.

"Where are we with this?" - asks a woman in a colorful scarf that bent from the severity of the bags in his hands. "Ask Misha!" - Shout to her in response. Misha is Mikhail Aiglov, head of the center of the Mari traditional religion "Oshmari-Chimariya" in the area. 46-year-old Mariec with a light in Karich's eyes and brilliant mustes ensures that the festive meal in honor of the gods passed without lining: so that there are boilers, fire and water for washing dishes and that the young bull in the end was jammed in the right place.

Mikhail believes in the strength of nature, cosmic energy and that everything on Earth is part of nature, and therefore part of God. If you ask him to express the essence of my faith in one sentence, he will say: "We live in unity with nature."
This unity implies that it is necessary to regularly thank the gods. Therefore, several times a year Markets make rites of prayer - in separate villages, areas, in the whole republic. Once a year there is a so-called Hammerian prayer on which thousands of people are going. Today, at this October Sunday, in the sacred grove near the village of Mari-Turk, approximately 150 pagans gathered to thank the gods for the harvest.
Four men in high white felt caps are allocated from the crowd of people in the meadow - as well as on Mikhail. Such headdiers wear only the most respected members of the community. These four are "cards", priests, lead the process of traditional prayer. The most senior and highest of them are called Alexander Tanygin. This old man With a beard was one of the first, who in the late 1980s began to make prayer again.

"In principle, anyone can become a card - explains 67-year-old priest. "You need to enjoy respect in the community and that people choose you."
Special education does not exist, senior priests transfer their knowledge about the world of gods and about the traditions of young. The teacher Alexander Tanygin allegedly possessed the gift of foresight and could predict that the Mari people and all of humanity await in the future. Does he have a similar gift? "I can do what I can," the Supreme Priest says mysteriously.

What kind of priests can, remain hidden from understanding the uninitiated guests of the ceremony. The priests are cluttered with clocks at their fires, make a porridge in the boilers and listen to the stories about the needs of the community members. One woman is worried about the son who serves in the army. Today she brought with him a goose as a sacrifice - so that his son in the troops was fine. Another man asks for a surgery. All these trusting conversations go under the cover of trees, in the pillars of smoke.
Meanwhile, geese, rams and bull boobs. Women hung bird masters on wooden racks and now, having fun bold, plunge them. In the motley sea of \u200b\u200btheir headscarves, a short chestnut chapels stand out: Arsente Savelyev in a blue training suit himself plunges his goose. He was born in one of the neighboring villages, now working more than a thousand kilometers from here, in another time zone, in the city of Yugorsk Khanty-Mansiysk Autonomous Okrug. On the eve I drove all night with a friend to participate in traditional prayer.

"Marie is my people," says Arsente. He was 41 years old, he went to school as a child, where he was taught in Mari language, now it is no longer there. They were away from their homeland, in Siberia, with their 18-year-old son, he speaks only by Marius. But his youngest daughter speaks with his mother in Russian. "Such is life," says the shoulders of Arsente.

Near the fires grow festive tables. On sacrificial stands with fir branches, women put mountains of thick rosy pancakes, homemade kvass and "Tuara" - peculiar cheesecakes from cottage cheese, eggs, milk and oil. Each family necessarily brings with them at least pancakes and kvass, some baked brown flat bread. As, for example, 62-year-old Catherine, a sociable pensioner, a former teacher of the Russian language, and her girlfriend from the village of Enbal. Elderly women did all together: baked bread, dressed up, taken animals. By coat they have traditional Mari clothing.
Catherine proudly shows his festive dress with motley embroidery and silver decorations on the chest. She received him as a gift from the daughter-in-law with a whole collection of dresses. Women posing a photographer, then again sit on a wooden bench and explain to guests that they believe in the god of the sky, land, water and in other gods, "all and not listened."

Mariy prayer lasts longer than any Christian church service. From early morning to lunch in a cold, wet forest prepare sacrificial meals. So that it is not boring to drown time waiting, Grigory, one of the priests, installed a rack in the middle of the paradise, which for a small donation you can get a tart kvass, satisfying pancakes and friendly blessing. Two girls from the music school of Yoshkar-Ola settled in the middle of the clearing and playing the hurs. The music fills the air with magic, which is mixed with the very earthly smell of oily goose broth.
Suddenly, a strange silence aggravates in the grove - a prayer begins at the first fire. And for the first time in all day, this forest becomes similar to the temple. Families quickly put candles in a slide pancakes and light them. Then everyone takes on several fir branches, put them on the ground, go down on them and rush to the views on the sacred tree. The priest, dressed in a white, like a raincoat, seals the Mari song "Love us, God, and help us ..."
The second fire begins to pray and high priest Alexander Tanygin. In order to arouse work and that the trips were successful, and so that there were no accidents on the roads, and that the children and nature were healthy, for the village of bread and that politicians were fine, and that they help the people of Marie .

As long as he handles the gods to the gods, Mikhail's prayer organizer with two assistants with large knives go along the sacrificial table. From each pancake, they cut a small piece and throw it in a tin pelvis. In the end, they symbolically pour the contents into the fire - for the Mother of Fire.
Marities are confident that the fact that they sacrifice will return to them by Storm.
In one of the first rows on the knees with closed eyes, there are hope, the eldest daughter Mikhail, and her groom Alexey. Both of them graduated from Mari State Technical University and now live and work in Yoshkar-Ola. Light redhead hopes running furniture designer. "Work I like, only pay a little," - a 24-year-old girl during a festive lunch after praying. On the table in front of her meat broth, pancakes with honey, bread.
Does she want to stay in Yoshkar-Ole? "Not". Where then - to Moscow or Kazan? "What for?" - Alexey is surprised. When children appear, the couple wants to return to the village, maybe somewhere near the parents of hopes who live in Marie-Turk.

It is Mikhail to their home with assistants after the meal dragging the boilers. Nina, mother, by profession nurse. She shows the oven in which bakes are pancakes, and talks about Mari traditions that still live in this house, for example, about the Mari celebration of the beginning of the year. "On this day we change clothes, we wear masks and caps, take brooms and kochergs in your hands and go to the street," says Nina. They enter the neighbors who, on this day, also open the doors of their homes, cover the table and receive guests.

But alas - for the last time, says Nina, several village families left the doors of the houses locked. Markets in neighboring villages forget traditions. Mikhail does not understand how to betray his customs. "People need religion, but they do not understand this," he says and tells his favorite story.
When there was no rain for a long time and the drought almost destroyed the harvest, the residents of the village of Marie-Turk gathered and organized a holiday on the street, they welded porridge, baked a tortillas and, covered the table, turned to the gods. Of course, soon after that, it was raining on the ground.

PS.

The rise of the Mari National Culture and the emergence of literature at Mari language fell at the beginning of the twentieth century. In 1905, the poet Sergey Chawin wrote a poem "Grove", which is considered the first Mari literary poetic work. In it, he describes the beauty of the sacred grove and indicates that it cannot be destroyed.

Posted Thu, 02/20/2014 - 07:53 by Cap

Mariyza (Mar. Mari, Mary, Mare, Murӹ; Earlier: Rus. Cheremisa, Turk. Chirdymy, Tatar: Marilar) - Finno-Ugric people in Russia, mainly in the Republic of Mari El. About half of all Markets, numbering 604 thousand people (2002) live in it. The remaining Marities are scattered in many areas and republics of the Volga region and the Urals.
The main territory of residence is the interfold of Volga and the wind.
Three groups of Marities are distinguished: Mountains (they live on the right and partially left bank of the Volga in the west Mari El and in neighboring regions), meadow (they constitute the majority of the Mari people, occupy the Volga-Vyatka interfluce ) - The last two groups due to historical and language proximity are united into the generalized meadow-eastern Mari. They speak Mariy (Lugovo-Eastern Mari) and the Gornetary languages \u200b\u200bof the Finno-Ural group of the Ural family. We confess Orthodoxy. The Mari traditional religion is also extended, which is a combination of paganism and monotheism.

mariy Hole, Kudo, Mori Residence

Ethnogenesis
In the early 198th century, the Ananyan archaeological culture (VIII-III centuries. BC) was established (the VIII-III centuries. BC), the carriers of which were distant ancestors of Komi-Zyryan, Komi-Permyakov, Udmurts and Mariers. The beginning of the formation of these peoples belongs to the first half of the 1st millennium.
The formation of the Mari tribes - the Right Bank of the Volga between the mouths of Sura and Civil and the opposite left bank along with the lower tape. The basis of Mari residents was the descendants of the ananians who experienced the ethnic and cultural influence of Lategorodetsky tribes (Morder's ancestors).
From this area, Mariers were detained in the eastern direction until the r. Vyatka and in southern to r. Kazani.

______________________Mariy holiday Shurakiol.

Anodarian culture (Lugovar. Akret Mary cultures) is an archaeological culture of the 6th-XI centuries, labeling early periods of formation and ethnogenesis of the Mari Ethnic Sheet.
Formed in the middle of the 6th - VII centuries. Based on the Finno-language Western population, which lived between the mouths of the Oki and Wind Rivers. The main monuments of this time (Junior Akhmylovsky, Wasinsky Mogilnikov, Chortov, Bogorodskoye, Odoyevskoye, Somovski I, II, Vasilsur II, Kubashevskoye, and other settlements) are located in the Nizhny Novgorod-Mari Volga region, the lower and middle speech, the basins of River River and Small Kokshag. In the VIII-XI centuries, judging by the burial grounds (Dubovsky, Veselovsky, Kocherginsky, Cheremis cemetery, lower arrow, Yumsky, Lopylassky), fortified settlements (Vasilsurskoe V, Izhevsk, EMANAEVSKOE, etc.), Selischais (Galanakina Mountain, etc.) The ancient-Russian tribes occupied the average Volga region between the mouths of the Sura and Kazanov rivers, the lower and secondary tag, the right bank of the Central Summer.
During this period, the final design of a single culture and the beginning of the consolidation of Mari nation has occurred. The culture characterizes a kind of funeral rite, combining corporate and trove the side on the side, sacrificial complexes in the form of placed in birch taues or wrapped in clothes of decorations.
Typically abundance of weapons of weapons (iron swords, eye-powered axes, copies, darts, arrows). There are worms of labor and life (Iron axes-Celts, knives, chairs, clay flat-bottomed unnecessary potted hot and laughing vessels, straits, liaxium, copper and iron boilers).
It is characteristic of a rich set of jewelry (a variety of hryvnia, fibulas, places, bracelets, temporal rings, earrings, skate, "noisy", trepacy-shaped pendants, "saturated" rings, set buys, head chains, etc.).

mare Marytty and Finno-Ugric Tribes

History
The ancestors of modern Mariers between the V and the VIII century were interacted with Gotami, later with Khazars and Volga Bulgaria. Between the XIII and XV century, Mari men were part of the Golden Horde and Kazan Khanate. During the hostilities between the Moscow State and Kazan Khanate, Mariy residents fought both on the side of the Russians and on the side of the Kazan. After the conquest of the Kazan Khanate in 1552, the Mari lands previously depended on him became part of the Russian state. On October 4, 1920, the autonomous district of Marijtsev was proclaimed in the RSFSR, December 5, 1936 - ASSR.
Accession to the Moscow State was extremely bloody. It is known about three uprisings - the so-called Cheremis wars 1552-1557, 1571-1574 and 1581-1585.
The second Cheremis war wore a national liberation and antipodeal character. Marities managed to raise neighboring peoples, and even neighboring states. In war, all the peoples of the Volga region and the Urals participated, and were raid from the Crimean and Siberian Khanate, the Nogai Horde and even Turkey. The second Cheremis War began immediately after the hike of the Crimean Hana Davlet-Hire, who ended with the seizure and burning Moscow.

sERNURSK FOL CLEAR MARY BEL

Malmo Principality is the largest and most famous Mari Profofodal Education.
He leads his story from the founders, Mari princes Altibay, Ursa and Yamshan (1st floor. - Ser. XIV century), colonizing these places after the arrival from Central Vyatka. The breakdown of the principality - during the reign of the prince of the Chatter (1st Chet. XVI century). In collaboration with the neighboring principalities of the nursery and the porks, it had the greatest resistance to Russian troops during the Cheremis Wars.
After the fall of the male, the inhabitants under the leadership of Prince Toktaus, brother Chatter, descend down on Vyatka and base new settlements Marie-Malmome and Usa (Usale) -Malmachka. The descendants of Toktausus live there until now. The principality fell into several independent insignificant devices, including Burktec.
In the period of heyday, it was part of Pijmari, Ardajal, Adorim, Postnikov, Buretek (Marie-Malmiz), Russian and Mari Babino, Satnur, Chetai, Shishiner, Yangulovo, Salauyev, Baltasi, Arbor and Siziner. By the 1540s of the districts of Baltasi, Yangulovo, Arbor and the Sisiner were captured by Tatars.

Izhmarin Principality (Pijan Principality; Lugovar. Izh Mary Kugizhansh, Pyzhani Kugizhansh) - One of the largest Mari Profofodal formations.
Educated by the North-Western Mariers on the diluted as a result of Mari-Udmurt Wars at Udmurt lands in the XIII century. The initial center is the Izhevsk fortification, when the borders reached the north to the River Pijmas. In the XIV-XV centuries, Mariers were fastened from the north Russian colonialists. With the fall of the geopolitical counterweight with the influence of Russia of the Kazan Khanate and the arrival of the Russian administration, the Principality stopped its existence. The northern part entered the Izhmarin parish to the composition of the Yaran County, South - as an Izhmarin parish in the Alat road of the Kazan County. Part of the Mari population in the current Pijan district there is still west to the West, grouped around the National Center of the Marie-Oshaevo village. In the medium of the local population, a rich folklore of the period of the princess is recorded - in particular, about the local princes and the Bogatira of Shavé.
Included land in the pools of the Izh rivers, the Pijanka and Shuda, with an area of \u200b\u200babout 1 thousand km². The capital is the Pijanca (known in Russian written sources only since the construction of the Church, in 1693).

Mariy People (Marie)

EthnoGroup
Mountain Mari (Mining Mary)
Forest Marries
Lugovo-oriental Mari (Lugovo-East Mari (Mari) language)
Meadow marries
Eastern Marry
Pribel Mariyza
Ural Marrie
Kungur, or Salyven, Mari
Verkhnefimskie, or Krasnoufim, Mari
Northwest Marities
Kostroma Mariyza

Mountain Mariers, Kuryk Marie

Okomariy language - the language of the Mary Mary, literary language Based on the Mary Language Mountain. Number of media - 36 822 (census 2002). Common in the Gornetary, Yurinsky and Kielear regions of Mari El, as well as in the Resurrection area of \u200b\u200bthe Nizhny Novgorod and Yaran district of the Kirov regions. It occupies Western regions of the spread of Mari language.
The Okrugary language, along with the meadow-eastern Mari and Russian languages, is one of the state languages \u200b\u200bof the Republic of Mari El.
The Games and Yӓmdӹ Lie newspapers are published at the Oknomiyan language, the literary magazine "At Sez", broadcasting the Gorogonary Radio.

Sergey Chavin, founder Marijo literature

Meadow-oriental Mariers are the generalized name of the ethnic group of Mariers, which includes the historically established ethno groups of meadow and eastern Mariers, who speak in a single meadow-east Mary language with their regional features, unlike the mountain Mariy, who speak their mountain-Mariy.
Meadow-eastern Marities make up most of the Mari people. The number is, according to some estimates, about 580 thousand people from more than 700 thousand Mariers.
According to the All-Russian Census 2002, the entire meadow-oriental Marities identified themselves 56,119 people (including 52,696 in Mari El) out of 604,298 Mariers (or 9% of them) in Russia, from them as "meadow Mari" (Olyk Mary) - 52 410 people, as the "meadow-eastern Mari" actually - 3,333 people, as "Eastern Mari" (Eastern (Ural) Mari) - 255 people, which speaks generally about established tradition (commitment) to call ourselves a single name of the people - "Mari".

eastern (Ural) Marie

Kungur, or Solvensky, Mariy (Mar. Köҥgyr Mary, Sulya Mari) - Ethnographic group of Mariers in the southeastern part of the Perm Region of Russia. Kungur Mariers are part of the Ural Mariers, who, in turn, are among the eastern Mariers. The name of the group received from the former Kungur County of the Permian province, to which until the 1780s belonged to the territory at which Mariy residents were settled from the XVI century. In 1678-1679. In the kungur district there were already 100 Mari Yurt with a male population of 311 people. In the XVI-XVII centuries, Mari settlements on the rivers of Sylva and Irene appeared. Part of the Mariers was then assimilated with more numerous Russians and Tatars (for example, the village of Oshmarar Nasadsky village council of the Kungur district, the former Mari villages in the top flow of Irena, etc.). Kungur Mariers took part in the formation of Tatars Sucunsky, Kishert and Kungur regions of the region.

Rite acknowledged by the people of Marie __________________

Mariy People (Marie)
Northwest Marities - Ethnographic group of Mariers, who traditionally live in the southern regions of the Kirov region, in the northeastern Nizhny Novgorod: Tonneevsky, Tonkinsky, Shahunsky, Voskresensky and Sharang. In the overwhelming majority underwent severe Russification and Christianization. At the same time, a large juro in the Voskresensky district near the village of the village, the village of Large Ashkats in Tonasheevsky and some other Mari villages are preserved by Mari sacred groves.

on the grave of the Mari Hero of Aquapatyr

North-Western Mari residents are allegedly a group of Marie, which Russians called measure from local self-discharge Märӹ, unlike self-saming of the meadow Mari, who appeared in the chirmers as Cheremis - from Turkish Chirmesh.
The North-West Mary language dialect differs significantly from meadow adverb, due to what the literature in the Mari language, published in Yoshkar-Ola, is unlikely to Northwestern Marie.
In the village of Sharanga Nizhny Novgorod region, there is a center of Mari culture. In addition, in the regional museums of the Northern regions of the Nizhny Novgorod region, the tools of labor and the objects of the life of the North-Western Mariets are widely represented.

in the sacred Mari grove

Settlement
The main part of Marih residents lives in the Republic of Mari El (324.4 thousand people). A significant part lives in the Mari territories of the Kirov, Nizhny Novgorod regions. The largest Mari diaspora is located in the Republic of Bashkortostan (105 thousand people). Also, Markets also compactly live in Tatarstan (19.5 thousand people), Udmurtia (9.5 thousand people), Sverdlovsk (28 thousand people) and Perm (5.4 thousand people) regions, Khanty-Mansi Autonomous District, Chelyabinsk and Tomsk regions. Also live in Kazakhstan (4 thousand, 2009 and 12 thousand, 1989), in Ukraine (4 thousand, 2001 and 7 thousand, 1989), in Uzbekistan (3 thousand, 1989 G.).

Mariy People (Marie)

Kirov region
2002: Number of share (in the area)
Kielezsky 2 thousand 8%
Kiknursky 4 thousand 20%
Lebiazhsky 1.5 thousand 9%
Malmizhsky 5 thousand 24%
Pijan 4.5 thousand 23%
Santanthursky 1.8 thousand 10%
Turzhsky 1.4 thousand 9%
Urzhumsky 7.5 thousand 26%
Number (Kirov region): 2002 - 38 390, 2010 - 29,598.

Anthropological type
Marities belong to the Subural anthropological type, which differs from the classic variants of the Ural race noticeably more than the mongoloid component.

marie on the hunt at the end of the 19th century

Festive speech from the people Marie ______

Language
Mari language belongs to the Finno Volga Group of Finno-Ural Branch of the Ural Languages.
In Russia, according to the All-Russian Census 2002 Mary Languages, 487,855 people own, including Mariy (Logo-Eastern Mari) - 451,033 people (92.5%) and Mining and Mary - 36,822 people (7.5%). Among the 604 298 Mari in Russia, 464,341 people (76.8%), Russians - 587,52 people (97.2%) are owned by Mari (97.2%), that is, Mari-Russian bilingualism is widespread. Among 312,195 Mari Mary Maryan languages \u200b\u200bare owned by 262,976 people (84.2%), including Mariy (Lugovo-Eastern Mari) - 245,51 people (93.2%) and Mining and Mary - 17,825 people (6 ,eight %); Russians - 302,719 people (97.0%, 2002).

mariy funeral ritual

Mariy language (or meadow-eastern Mari) is one of the Finno-Ugric languages. Distributed among Mariers, mainly in the Republic of Mari El and Bashkortostan. The old name is "Cheremis."
It belongs to the Finno-Perm group of these languages \u200b\u200b(along with the Baltic-Finnish, Saami, Mordovsk, Udmurt and Komi languages). In addition to Mari El, the Vyatki River basin is also common in the pool and east. In the Mariy (Lugovo-Eastern Mari), several dialects and dialects are distinguished by a language: meadow, common exclusively in the meadow shore (Yoshkar-Ola); as well as adjacent to meadow t. n. Eastern (Ural) dialects (in Bashkortostan, Sverdlovsk region, Udmurtia, etc.); On the North-West Adcharations of the Lugovoy Mari language in the Nizhny Novgorod and some regions of the Kirov and Kostroma regions. Separately, the Okrug Oarics, commonly distributed on the mountain right bank of the Volga (near Kozmodemyansk) and partly on the meadow left of her shore - in the West Mari El.
Lugovo-East Mari language, along with the Gornetary and Russian languages, is one of the state languages \u200b\u200bof the Republic of Mari El.

Traditional Mari clothing

The main clothes of Marijtsev was a jacket of a tunical-shaped cut (Tuwar), pants (yolas), as well as caftan (shovr), all the clothes were catching with a waist towel (saline), and sometimes the belt (ÿshtö).
Men could wear a felt hat with fields, cap and tapping. Shoes served leather boots, and later - boots and lapties (borrowing from a Russian costume). Wooden platforms (keturma) were attached to work in a swampy terrain.
Women had extensive suspensions - bead decorations, caurious shells, coins, fasteners, etc. There were also three types of female hats: a cone-shaped cap with a bustling blade; Forty (borrowed from the Russians), Sharpan is a head towel with herring. Similar to Mordovsky and Udmurt headdress is Shouk.

Public works from the people Marie __________

mary sall, holiday Surden

Religion
In addition to Orthodoxy, Marrie has its own pagan traditional religion, which retains a certain role in spiritual culture and is currently. Mary's commitment to their traditional faith causes live interest among journalists from Europe and Russia. Marytsev is even called the "latest pagans of Europe."
In the XIX century, Marytsev was subjected to persecution. For example, in 1830, as directed by the Minister of Internal Affairs, to which the appeal of Holy Synod was revealed, the place of prayer was blown up - Chumbala Kuryk, however, which is interesting, the destruction of the Chumblatov stone did not have due action on the temper, because the Chelenes worshiped the stone, but inhabited here is the deity.

Mariy People (Marie)
Mari traditional religion (mar. Chimarium yӱl, Mari (Marla) VeraMary Yӱl, Marla Kumaltysh, Oshmari-Chimarium and other local and historical names) - Marytsev's national religion based on Mari mythology, modified under the influence of monotheism. According to some researchers in lately, with the exception of rural areas, is neo-language. Since the beginning of the 2000s, an organizational design and registration occurred as several local and uniting regional centralized religious organization Republic of Mari El. For the first time, a single confessional name Mari traditional religion was officially enshrined (Mar. Mary Yuhmy)

Holiday in the people Marie _________________

Mari religion is based on faith in the forces of nature, which a person must read and respect. Prior to the proliferation of monotheistic teachings, Mari was honored by many of the gods known as YUMO, recognizing the primacy of the Supreme God (KUGU-YUMO). In the XIX century, the pagan beliefs, under the influence of monotheistic views of their neighbors, was modified and the image of a single God of Tҥҥ Osh Poro Kugu Yumu (a single bright good great God) was created.
The followers of the Mari traditional religion are carried out religious rituals, mass prayers, carry out charitable, cultural and educational events. They teach and raise the younger generation, publish and distribute religious literature. Currently, four district religious organizations are registered.
Prayer meetings and mass prayers are carried out in accordance with the traditional calendar, while the position of the Moon and the Sun is always taken into account. Public prayers are usually in the sacred groves (kӱchoto). It is managing the moles, cards (kgyz cards).
G. Yakovlev highlights that Lugovy Marrie has 140 gods, and at the mountains - about 70. However, some of these gods probably arose due to improper translation.
The main god is KUGU-YUMO - the Supreme God, who lives in heaven, heads all the heavenly and lower gods. According to legends, the wind is his breath, rainbow - onions. Cugorak is also mentioned - "Elder" - sometimes revered by the Supreme God:

mary archer on the hunt - the end of the 19th century

From other gods and spirits in Mari may be called:
Puresho is the God of Fate, the Caster and the creator of the future fate of all people.
Aziren - (Mar. "Death") - according to legends, was in the form strong man, approaching the dying with the words: "Your time has come!". There are many legends and legends, as people tried to draw it off.
Shudir-Shamych Yumu - God Stars
Tunya Yumu - God of the Universe
Tul he is Cuhu Yumu - God of Fire (perhaps, just attribute KUGU-YUMO), also Surut Kuga Yumu - "God" of the home focus, Saks Kuga Yumu - "God" fertility, Tutyr Kugu Yumu - "God" Tuman and others - rather In total, it's just the attributes of the Supreme God.
Talmache - Rapporteur and Lackey of the Divine Will
Tall-Yumu - God of the Moon
Horror-Yumu - God Morning Dawn
In modern prayer time, gods are made:
Poro Osh Cuga Yumu is the Supreme, the most important god.
Shokhanava - Goddess of birth.
TӱNambal Sergalus.

Many researchers Antipode Cugh-Yuvoy consider Keremet. It should be noted that the sacrifices for sacrifices in Kgo-Yumu and Keremet separate. The places of worship of the deities are called YUMO-OU ("God Island" or "Divine Grove"):
Mer-from - public place worship where they pray the whole community
Tuky-OTO - family and generic place of worship

By the nature of prayer, they also differ on:
Random prayer (for example, about rain)
Community - Large holidays (Semik, Agavaire, Sӱrem, etc.)
Private (family) - Wedding, Birth of children, funeral, etc.

Settlements and dwellings of the people of Marie

Marytsev has long developed a pruring-reassembly type of settlement. The ancient places of their habitat were located along the shores of large rivers - Volga, the winds, Sura, Vyatka and their tributaries. Early settlements, on archaeological data, existed in the form of fortified settlements (pockets, op) and unaffected Selić (Il, Suruts) related to relatives. The settlements were lowered, which is typical for the forest strip. Up to the middle of the XIX century. In the planning of Mari settlements, cumulative, indiscriminate forms were prevailed, inherited early forms of settlement by family-patronized groups. The transition from cumulus forms to ordinary, street layout occurs gradually in the middle - the second half of the XIX century.
The interior of the house was simple, but functional, on the side walls from the red corner and the table were widely shops. The shelves for dishes and utensils were suspended on the walls, crossbars for clothes, there were several chairs in the house. The living room conditionally shared on the female half, where there was a furnace, men's - from the front door to the red corner. Gradually, the interior changed - the number of rooms increased, the furniture in the form of beds, wardrobes for dishes, mirrors, clocks, stools, chairs, photographs in the framework began to appear.

folk Mary Wedding in Surneur

Mari farm
Already by the end of I - the beginning of the II thousand N.E. It was comprehensive, but the main thing was agriculture. In the IX-XI centuries. Markets go to fatal agriculture. A steam three-rolled with worn couples in the Mari peasants was established in the XVIII century. Along with the three-field agriculture system until the end of the XIX century. Preserved covered-fire and overlap. Marities cultivated grain (oats, buckwheat, barley, wheat, shell, millet), legumes (peas, Vika), technical (hemp, flax) culture. Sometimes in the fields, in addition to vegetable gardens on the estate, planted potatoes, bred hops. Gardening and gardening worked consumer. The traditional set of garden crops included: onion, cabbage, carrots, cucumber, pumpkin, turnip, radish, trouser, beet. Potatoes began to cultivate in the first half of the XIX century. Tomatoes began to breed in Soviet times.
Gardening is widespread from the middle of the XIX century. In the right bank of the Volga among the Mary Marytsev, where there were favorable climatic conditions. Horticulture had a freight value.

Folk calendar Mari holidays

The initial basis of the festive calendar was the labor practice of people, primarily agricultural, therefore the calendar ritual of Marius had an agricultural character. Calendar holidays were closely related to the cyclicality of nature and the corresponding stages of agricultural work.
A significant impact on the calendar holidays of Marius was Christianity. With the introduction church calendarFolk holidays were approached by time to the Orthodox holidays: Shorykiol (New Year, Sky) - To Christmas, Kugeche (Great Day) - To Easter, Cosrech (holiday of the Summer Sacrifice) - To Petrov Day, Uginde (New Bread Holiday) - To Ilyina Day, etc. Despite this, the ancient traditions were not forgotten, got along with Christian, while maintaining their known meaning and structure. The arrival time of individual holidays continued to be calculated in the old way, using a lunarly solar calendar.

Names
The proxy of the centuries Mari have had national names. When interacting with the Tatars, Turkic-Arabic names penetrated to the Mariers, with the adoption of Christianity - Christian. Currently used more christian namesAlso gaining popularity Return to national (Mari) names. Examples of names: Account, Altynbikya, Ayuve, Aimurza, Bikbai, Tsysh, Isica, Kumcha, Kysylvik, Mengylvik, Malik, Nastlich, Pairalche, Shhymavik.

mari holiday semik

Wedding traditions
One of the main attributes of the wedding is the wedding guy "Slan Luple", the charm, protecting the "road" of life, which is to go together to the newlyweds.

Mariers Bashkortostana
Bashkortostan - the second after Mari El Region of Russia for the number of living Mari. In the territory of Bashkortostan, 105,829 Mariers (2002) lives, a third of Mariers Bashkortostan lives in cities.
The resettlement of Mariers to the Urals occurred in the 15-19 centuries and was caused by their violent Christianization on the Middle Volga. Markets Bashkortostan in their mass retained traditional pagan beliefs.
Available in Mari language in national schools, in secondary and higher educational institutions in Birsk and Blagoveshchensk. In Ufa, the Mari Public Association "Mary Ush" is operating.

Famous Mariers.
Abukaev-Emgak, Vyacheslav Aleksandrovich - journalist, playwright
Bykov, Vyacheslav Arkadyevich - Hockey player, coach of the Russian national hockey team
Vasykova, Lidia Petrovna - First Mari Female Professor, Doctor of Philology Sciences
Vasilyev, Valerian Mikhailovich - Language, Ethnographer, Folklorist, Writer
Kim Vasin - Writer
Grigoriev, Alexander Vladimirovich - Artist
Efimov, Ishmael Warsonofyevich - artist, Geroldmaster
Efremov, Tikhon Efremovich - Enlightenment
Efrush, Georgy Zakharovich - Writer
Zotin, Vladislav Maksimovich - 1st President Mari El
Ivanov, Mikhail Maksimovich - Poet
Ignatiev, Nikon Vasilyevich - Writer
Iskandarov, Alexey Iskandarovich - Composer, Chormeister
Cossacks, Miklay - Poet
Kislitsyn, Vyacheslav Aleksandrovich - 2nd President Mari El
Columbus, Valentin Khristorovich - Poet
Konakov, Alexander Fedorovich - Dramaturgome
Kyrlah, Jõwan - Poet, Film Actle, Film Trevy

Lekine, Nikandra Sergeevich - Writer
Luppov, Anatoly Borisovich - Composer
Makarova, Nina Vladimirovna - Soviet composer
Mikai, Mikhail Stepanovich - Poet and Basinista
Molotov, Ivan N. - Composer
Mosolov, Vasily Petrovich - Agronom, Academician
Mukhin, Nikolai Semenovich - Poet, translator
Sergey Nikolaevich Nikolaev - Dramaturgome
Olyk Ipai - Poet
Orai, Dmitry Fedorovich - Writer
Palantai, Ivan Stepanovich - composer, folklorist, teacher
Prokhorov, Zinon Filippovich - Guard Lieutenant, Hero of the Soviet Union.
Pet Run - Poet
Regeg-Gorokhov, Vasily Mikhailovich - Writer, Translator, People's Artist Massar, Honored Artist of the RSFSR
Savi, Vladimir Alekseevich - Writer
Sapayev, Eric Nikitich - Composer
Smirnov, Ivan Nikolaevich (historian) - historian, ethnographer
Taktarov, Oleg Nikolaevich - actor, athlete
Toydemar, Paul S. - Musician
Tynyosh, Ozara - playwright
Shabdar, Oisset - Writer
Shadt, Bulat - Poet, Prose, playwright
Skemetan, Yakov Pavlovich - Writer
Chawin, Sergey Grigorievich - Poet and playwright
Cheremisisinova, Anastasia Sergeevna - Poets
Checsev, Xenophon Arkhipovich - Ethnographer, Folklorist, Writer, Science Organizer
Elexaine, Yakov Alekseevich - Prose
Elmar, Vasily Sergeevich - Poet
Eshkin, Andrei Karpovich - Writer
Ashpai, Andrei Andreevich - film director, screenwriter, producer
Ashpai, Andrey Yakovlevich - Soviet composer
Ashpai, Yakov Andreevich - Ethnographer and Composer
Yusikin, Alexander Mikhailovich - Writer
YUKSNN, Vasily Stepanovich - Writer
Yalkine, Yanyush Yalkaevich - Writer, Critic, Ethnographer
Jambov, Ivan Mikhailovich - artist

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Source of information and photo:
The team is wetting.
Peoples of Russia: a picturesque album, St. Petersburg, a typography of the partnership "Public benefits", December 3, 1877, Art. 161.
Mariuver - Independent portal about Mariers, Mari El in four languages: Mari, Russian, Estonian and English
Dictionary of Mari mythology.
Markets // Peoples of Russia. GL ed. V. A. Tishkov M.: Bre 1994 p.230
The last pagans of Europe
S. K. Kuznetsov. A trip to the ancient Cheremis shrine, known since the time of oleia. Ethnographic review. 1905, No. 1, p. 129-157
Wikipedia website.
http://aboutmari.com/
http://www.mariuver.info/
http://www.finnougoria.ru/

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