Persons of Russia. "Live together, remaining different"

The multimedia project "Persons of Russia" has existed since 2006, telling about the Russian civilization, the most important feature of which is the ability to live together, remaining different - such motto is especially relevant for the countries of the entire post-Soviet space. From 2006 to 2012, within the framework of the project, we have created 60 documentaries about representatives of different Russian ethnic groups. There were also 2 cycles of radio broadcasts "Music and the songs of the Peoples of Russia" - more than 40 gears. In support of the first series of films, illustrated almanacies were released. Now we are halfway to the creation of a unique multimedia encyclopedia of the peoples of our country, a snapshot, which will allow residents of Russia to know themselves and to descend to leave a picture of what they were.

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"Persons of Russia." Markets. "Mari El. From the cheering with love ", 2011

General

Mar'iians, Marie, Mari (self-confession - "man", "man", "husband"), Cheremis (outdated Russian name), the people in Russia. The number of 644 thousand people. Markets - the indigenous population of the Republic of Mari El (324.4 thousand people (290.8 thousand people in the 2010 census)). Mariy residents also live in the neighboring areas of the Volga region and the Urals. Compactly live in Bashkiria (105.7 thousand people), Tataria (19.5 thousand people), Udmurtia (9.5 thousand people), Nizhny Novgorod, Kirov, Sverdlovsk and Perm regions. Live also in Kazakhstan (12 thousand), in Ukraine (7 thousand), in Uzbekistan (3 thousand). The total number of 671 thousand people.

According to the 2002 census, the number of Mariers living in Russia is 605 thousand people, according to the 2010 census. - 547 thousand 605 people.

They are divided into 3 main subecadetnical groups: mountain, meadow and eastern. Mountain Mariers inhabit the Right Bank of Volga, meadow - the Vyatuzsko-Vyatka Meternrech, the eastern Marities live east of the Vyatka River, mainly on the territory of Bashkiria, where they moved in 16-18 centuries. They speak the Mari language of the Finno-Ural family of the Ural family. Additional adverbs: mountain, meadow, east and northwest. Writing on the basis of the Russian alphabet. About 464 thousand (or 77%) Mari owned by Mari language, most (97%) speak Russian. Mari-Russian bilingualism is widespread. Writing in Mariers - on the basis of Cyrillic.

Believers are predominantly Orthodox and adherents of the "Mari Faith" (Marla Vera), combining Christianity with traditional beliefs. Eastern Mariy residents are mostly adhered to traditional beliefs.

The first written mention of Mariers (Cheremis) is found at the Gothic historian of Jordan in the VI century. They are mentioned in the "Tale of Bygone Years". In the 1st millennium of an ancient-Mari ethnic Sheet of the Ancient-Mari ethnic Sheet in the 1st millennium of the Ancient-Mari ethnic Sheet in the 1st millennium. Current ethnocultural connections with Turkic peoples were a big role in the formation and development of the ethnic. Especially noticeable cultural and domestic similarity with chuds.

The formation of an ancient Russian nationality occurred in the V-X centuries. Intensive ties with Russians, especially after the entry of Mari, the Russian state (1551-52), had a significant impact on the material culture of Mariers. The mass Christianization of Mariers in the 18-19th centuries affected the assimilation of some forms of spiritual culture and festive and family rites, characteristic of Orthodoxy and the Russian population. However, the eastern and part of the meadow Mariers of Christianity did not accept, they still retained the pre-Christian beliefs, especially the cult of ancestors. In 1920, the Mari Autonomous Region was created (from 1936 - Mari ASSR). Since 1992, Mari El.

The main traditional occupation is arable farming. Main field crops - rye, oats, barley, millet, shelter, buckwheat, hemp, flax; Garden - onions, cabbage, radish, carrots, hops, potatoes. The turnip was sowed in the field. The approaching importance was the dilution of horses, cattle and sheep, hunting, forestry (billet and alloy of the forest, wiggy, etc.), Borthernsky (later side beekeeping), fisheries. Artistic crafts - embroidery, wood carving, jewelry (silver women's decorations). There was waste to enterprises of the forest processing industry.

The scattered layout of the villages in the 2nd half of the 19th century began to change the street: began to prevail the North-Great Russian type of planning. The dwelling is a cutting hood of a duplex roof, a two-part (honeycomb) or three-part (hut-cohere-crate, hut-cohere-honeycomb). A small stove with an empty boiler was often suitable for the Russian oven, the kitchen was separated by partitions, a shop was placed along the front and side walls, in the front corner - a table with a wooden chair head of the family, shelves for icons and dishes, on the side of the entrance door - a wooden bed or nara, Over windows - embroidered towels. Eastern Mari, especially in the Kama region, the interior approached Tatar (wide naras at the front wall, curtain instead of partitions, etc.).

In the summer, Mari men went to live in a summer kitchen (Kudo) - a cutting construction with an earth floor, without a ceiling, with a double or single-row roof, in which the gaps were left to exit smoke. In the middle of Kudo, there was an open source with a suspended boiler. The estate also included a crate, cellar, hlev, shed, kasternyt, bath. Characterized by two-story storerooms with a balcony gallery on the second floor.

Traditional clothing - Tunic-shaped shirt, pants, swollen summer caftan, cauldron waist towel, belt. Men's hats - felt hat with small fields and cap; For hunting, working in the forest was used by a tagging of the tank. Shoes - lapties, leather boots, boots. Wooden platforms were attached for work in swampy places to shoes.

For a female suit characterized by apron, waist pendants, cheese, cervical, ears of beads, caurious shells, gloves, coins, silver clashes, bracelets, rings. There were 3 types of headdresses of married women: Shigmaksh - a cone-shaped cap with a stoning blade, worn on a birch frame; Forty, borrowed from the Russians, and Sharpan is a head towel with eyeling. A high female headdress - Shurka (on a bark frame, resembling Mordovian and Udmurtian clothes), it was separated from the 19th century. The upper clothes were straight and cutting on the assembly of kaftans from black or white cloth and fur coats.

Traditional types of clothing are partially among the older generation, used in wedding rituals. Modernized types of national clothing are widespread - a white and apron of multi-colored fabric, decorated with embroidery and ribbons, which are made of multicolored belt threads, caftanes from black and green fabric.

The main traditional food is a soup with clap, dumplings with a filling of meat or cottage cheese, a boiled salary sausage or blood with a cereal, dried sausage from horseback, layers of pancakes, cheesecakes, boiled cakes, baked cakes. Drank beer, patch, strong honey drink. For national cuisine, specific dishes from meat proteins, hawk, philina, hedgehogs, horns, viper, from the flour of dried fish, cannabis seed are characteristic. There was a ban on the hunting for wild geese, swans and pigeons, in some locations - on the cranes.

Rural communities usually included several villages. There were ethnically mixed, mainly Mari-Russian, Mari Chuvash communities. Families were predominantly small, monogam. There were also large unrequited families. Patriocal marriage. When concluding a marriage to parents, the bride paid the ransom, and they were given to the daughter of the dowry (including livestock). Modern family small. In the wedding ritual, traditional features come to life (songs, national costumes with decorations, a wedding train, the presence of everyone else).

Marytsev has developed traditional medicine based on ideas about space life strength, the will of the gods, damage, evil eye, evil spirits, souls of the dead. In the "Mari vera" and paganism there are cults of ancestors and gods (Supreme God Kugu Yumu, the gods of the sky, mothers of life, mother of water, etc.).

The archaic features of the cult of ancestors were the burial in winter clothes (in the winter hat and mittens), the branch of the body in the graveyard in the sleigh (even in the summer). In the traditional burial, ideas about the afterlife were reflected in the traditional: the nails collected on the course of life, they needed to overcome the mountains, clinging to the rocks), Radovnik branches (in order to drive the snakes and the dog The kingdom of the dead), a piece of canvas (according to which, as on the shower bridge, it falls into the afterlife), etc.

Holidays from Mariy residents, like any people who have a centuries-old history. There are, for example, an old ritual festival, which is called "Sheep's League" (Shorekiol). He is beginning to celebrate on the day of the winter solstice (December 22) after the dantenance of the new Moon. During the holiday there is a magical effect: the twitching of sheep for his feet so that in the new year sheep is concurred more. By the first day of this holiday was timed and a whole arch will take and believes. According to the weather of the first day, they tried how spring and summer will be, predicted about the crop.

"Mari Faith" and traditional beliefs in recent years are revived. As part of the Oshmari-Chimari public organization, appropriate for the role of the Mari National Religious Association, the prayers in groves began to be held, in the city of Yoshkar-Ola, it belongs to the "oak grove". Sect Cuhouse Sort (Big Candle), actively operating in the 19th - early 20th century, was currently merged with the "Mari faith."

The Mari Ush, Mari National Public Organization "Mary Ush" (was established as the Mari Union in 1917, was prohibited as the Mari Union in 1917, was prohibited in 1918, resumed activities in 1990).

V.N. Petrov

Essays

Expensive axle ax

How do people become wise? Thanks to life experience. Well, it is very long. And if you need to quickly, quickly gain a mind-mind? Well, then you need to listen, read the folk proverbs. For example, Mariy.

But first brief information. Markets are a people living in Russia. The indigenous population of the Republic Mari El - 312 thousand people. Mariy residents also live in the neighboring areas of the Volga region and the Urals. In total, 604 thousand Mari Marytsev (census data 2002). Mariy residents are divided into three territorial groups: mountain, meadow (forest) and oriental. Mountain Mariers live on the right bank of the Volga, meadow - on the left, oriental - in Bashkiria and the Sverdlovsk region. They say in the Mari language, which is included in the Volga subgroup of the Finnish group of the Ugro-Finnish family of languages. Marytan has writing on the basis of Cyrillic. Vera is Orthodox, but there is also their own, Mari, faith (marla faith) is a combination of Christianity with traditional beliefs.

As for Mari's folk wisdom, she is diligently collected in proverbs and sayings.

Expensive axle ax.

At first glance, a strange proverb. If you regret the lost ax, then entirely, and not about its individual parts. But the folk wisdom - the matter is subtle, not always immediately catching. Yes, of course, the ax is sorry too, but the Tophorishche is gallowed. Therefore, it's more relative, we take his hand. Hand gets used to it. That is why it is more expensive. And the conclusions from this proverb make easy. And better independently.

Here are some more interesting Mari proverbs, supported by centuries-old folk experience.

The young tree under the old trees can not grow.

The word will give birth to the word, the song of tears will give birth.

There is a forest - there is a bear, there is a village - an evil person is.

Will you talk a lot, thought will spread. (Very useful advice!)

And now, by taking a little Mary wisdom, listen to the Mari fairy tale. More precisely, the fairy tale is not enough. It is called:

Forty one is noby

Three brothers cut the wood in the forest. It's time to dine. Steel brothers dinner cooking: scored water in the pot, lay a fire, and there is nothing toggle the fire. As in sin, none took with him from the house either silica, nor matches. We looked around and see: burns behind the trees a bonfire and sitting near the lady of the old man.

The older brother went to the old man and asked:

- Grandpa, give a light!

"Tell me forty one unfriendly - give," the old man replied.

Convened, stood the elder brother, not a single unfair invented. So returned with nothing. Middle brother went to the old man.

- Give a light, grandfather!

"Let's give, if you tell forty one noby," the old man replied.

Middle brother scratched in the back of her head - not a single unfair invented and also returned to the brothers without fire. I went to the old man younger brother.

"Grandfather," says old man's younger brother, "we gathered my dinner with my brothers, but there is no fire. Give us fire.

"If you tell forty one noby," says the old man, "you will give you a fire and even in addition the boiler and a fatty duck, which is brewed in the boiler.

"Okay," the younger brother agreed, "I will tell you forty one is nothing. Only, Chur, do not be angry.

- Yes, who is angry with unprecedented!

- Well, okay, listen. We were born from the father-mother three brothers. We died one after the other, and only seven people were left. On the seven brothers, one was deaf, the other - blind, the third - chrome, the fourth - cheerless. And the fifth - naked, nor a nod of clothes on it was not.

Once we gathered and went to catch the hares. Omit one grove threads, and the deaf brother had already heard.

"Won, won, there is a rustle!" - shouted deaf.

And here the blind hare saw: "Catch! He ran into the ravine! "

Ran a chrome after a hare - is about to catch ... Only Bezless has already grabbed the hare.

Put a naked brother of a hare in the hem and brought home.

We killed a hare and natopili from it Pouda Sala.

We had on all one pair of father's boots. And I became the larger the father's boots to lubricate. Mazal-smeared - enough Sala only on one boot. An unwashed boot was angry and ran away from me. Sapot runs, I'm behind him. Jumping boots in some hole underground. Silver I rope from the punch and behind my boot. Here and caught up with him!

I began to cut out, but the rope was cut off, and I fell down again under the ground. I sit, I sit in the hole, and here the spring came. Sweet himself crane nest, brought the cranes. Having fallen behind the fox's cheesells: today one will take off, tomorrow - the other, the day after tomorrow comes. I once cut down to the fox - and hug her for the tail!

Fox ran and dragged me with me. I got stuck at the exit, and the fox rushed - and the tail was taken away.

I brought home the lisus tail, resounding it, and inside the piece of paper. I turned a piece of paper, and it says it: "The old man who boils the fatty duck now and listens to the unprecedented, must your father must be a ten pounds."

- lies! - an old man was angry. - Especially!

"And you asked noby," the younger brother replied.

There is nothing to do an old man, I had to give both the boiler and duck.

Wonderful nonfire! And notice, not lies, do not lie, namely the story about what was not.

And now about what was, but in the depths of history.

The first written mention of Mariers (Cheremis) is found at the Gothic historian of Jordan in the century. They are mentioned in the "Tale of Bygone Years". Practical ties with Turkic peoples played a major role in the development of the Mari Ethnic Sheet.

The formation of an ancient Russian nationality occurs in - centuries.

In the eyelids, Mariy residents were under the economic and cultural influence of the Volga-Kama Bulgaria. In the 1230s, their territory was captured by Mongol Tatars. Since the century, the Volga Marietsy was included in the Kazan Khanate, the North-Western - Potetuzheski Mariers - to the Northeast Russian Principles.

The cult of ancestors has been preserved

In 1551-52, after the defeat of the Kazan Khanate, Markets became part of the Russian state. In the eyelid, the Christianization of Mariers began. However, the eastern and part of the meadow Mariers of Christianity did not accept, they have preserved pre-Christian beliefs before the century, especially the cult of ancestors. Since the end of the century, the Marytsev's resettlement began in the pre-rally, intensified in thexviii centuries. Markets participated in peasant wars under the leadership of Stepan Razin and Emelyan Pugachev.

The main occupation of Mariers was a fatal agriculture. Hardware, hunting, hunting, forestry, beekeeping, fishing, fisheries were applied importance.

Traditional clothes in Marijtsev: richly embroidered shirt, swinging summer caftan, cafucan canow towel, belt, felt hat, lapties with onchsum, leather boots, felt boots. For women's suit, apron, kaftans from cloth, fur coats, hats - cone-shaped caps and an abundance of jewelry of beads, glitter, coins, silver fasteners-Sulganov.

Traditional Mari cuisine - dumplings with meat or cottage cheese, layer pancakes, cheesery, drinks - beer, patch, strong medical bag. Marities are predominantly small families. A woman in the family enjoyed economic and legal independence.

Folk art is practiced wood carving, embroidery, patterned weaving, weaving from Beresta.

Mary music is the wealth of forms and melodiousness. Folk instruments include: Blusle (Gusli), Shvwier (Volyanka), Tumyr (drum), Shiyaltysh (Swirl), Kuyzh (two-string violin), Shushpka (whistle). Performed on folk instruments mainly dancing naigershi. Songs are highlighted from folk genres, especially "sorrows songs", as well as fairy tales, legends.

It's time to tell another Mari fairy tale. If so you can say, magical musical.

Cheriath at the wedding

One cheerful cheat wallet walking at the festival. Yes, so thugged that the house did not reach the house - Hop Him his sharp legs. He fell under the birch and fell asleep. So I slept until midnight.

Suddenly hears through sleep, someone wakes him: - Get up, get up, Toydemar! Wedding in full swing, and no one play. Wear, dove.

Proter Pickpie Eyes: In front of him a man in rich Kaftan, in a hat, soft gantry boots. And next to the Bula stallion, harnessed in a black lacquer.

Seli. Sweetsnul, man gicked up - rushed. And here is the wedding: big, rich, guests apparently invisible. Yes, guests are all fat, funny - only play, prayer!

Toydemar swept away from such a game, asks his friend: - Give, Savush, then a towel that hangs on the wall, the face of the morning.

And the friend answers:

- Do not take it, I'm better than another ladies.

"Why does he not resolve it? - Pusya thinks. - Well, I'll try. Although one empty eye. "

Was the eye - and what sees? He sits on a stump in the middle of the swamps, and around the tailed and the horned jumped.

"So on which wedding I got! - thinks. - We need to be cleared of the items. "

"Hey, dear," he turns to the main line. "I need to go home to the roosters." From morning the holiday in the next village was invited.

"Not the tales," says. - Deliver MiG. You play canceled, guests are satisfied, the owners too. Now we will go.

Sweethell whistled - drowned the top three, the lacquer. So the twisted eye sees, and the pure sees the other: three crowds of black and the stump is drowned.

Seli - flew. We did not have time to look around - that's the house. The cheriath in the door faster, and the roosters just got sick - taped tales.

Native to him:

- Where was the disappearance?

- At the wedding.

- What are the weddings now? None in the district was not. You hid somewhere here. I just looked out on the street, you were not, and now appeared.

- I drove up on the wheelchair.

- Well, show!

- Won stands on the street.

They went outside - and there a huge spruce stump.

Since then, Markets have been said: Drunk to the house and will come to hemp.

Derring sheep behind your feet!

Marities have a lot of holidays. Like any people who have a centuries-old history. There are, for example, an old ritual festival, which is called "Sheep's League" (Shorekiol). He is beginning to celebrate on the day of the winter solstice (from December 22) after the dantenance of the new Moon. Why is such a strange name - "Leaf Leg"? And the fact is that during the holiday there is a magical effect: the twitching of the sheep is performed. In order for the new year, sheep is concurred more.

In the past, Mariers tied the well-being of their farm and family with this day, change in life. The first day of the holiday was especially important. Early in the morning, the whole family went on a winter field and made small handheses from snow, resembling stacks and screens of bread. They were trying to do as much as possible, but always in odd quantities. Rye ears stogged stogs, and some peasants buried pancakes in them. The branches and trunks of fruit trees and shrubs were shaking in the garden, so that in the new year to collect a rich harvest of fruits and berries.

On this day, the girls went home, be sure to go to sheepni and jerked sheep for their feet. Similar actions related to the "Magic of the first day" were to ensure fertility and well-being in the farm and family.

By the first day of the holiday was timed and a whole arch will take and believes. According to the weather of the first day, they tried how spring and summer would be predicted by the harvest: "If a snowy bunch, noted in Shurakiol, will be snowing - to be crop." "There will be snow in Shurakiol - there will be vegetables."

Great place was held by divination, which the peasants attached serious importance. Divination was mainly related to the prediction of fate. Girls on the issuance were guessing about marriage - whether married in the new year, what life awaits them in marriage. The older generation tried to learn about the future of the family, sought to determine the fertility of the harvest, as far as their economy will be.

An integral part of the holiday Shurakiol is a march of the headed led by the main characteristic of the old man of Vasily and the old woman (Valley Kuva-Kugyz, Shurakiol Kuva-Kugyza). They are perceived by Mariers as the harbingers of the future, as they foreshadow a good harvest, an increase in the rating of livestock in the distance, a happy family life. The old man of Vasily and the old woman communicate with good and evil gods and can tell people about what the harvest is crumbling is, this will be life for every person. The hosts of the house are trying to brush as much as possible. They are treated by beer, nuts so that there were no complaints of misfortune.

To demonstrate their skills and hard work, Mariers are postponed their work - woven lapties, embroidered towels and sacrificed threads. Having hurt, the old man of Vasily and his old woman is scattered along the semi grain of rye or oats, wanting a generous owner of the abundance of bread. Among the angry are often there are a bear, horse, goose, crane, goat and other animals. Interestingly, in the past there were other characters depicting a soldier with a harmonica, government officials and priests - Top and Dyakon.

Especially for the holiday, forest nuts are saved, which are treated to the rich. Often prepare dumplings with meat. According to custom in some of them, they put a coin, pieces of scroll and coal. Depending on who and what comes across during meals, predict fate for the year. During the holiday, some prohibitions are observed: it is impossible to wash the underwear, sew and embroider, perform heavy types of work.

A significant role in this day is played by ritual food. Abundant lunch at Shurakiol should provide wealth in food for the coming year. A mandatory dish is the brazier head. In addition to her traditional drinks and dishes: beer (PUR) from rye malt and hops, pancakes (Melna), oat fresh loaf (Cherginda), cheesecakes with heating seeds (Catlama), pies with incarnation or medical camp (Merang Ale Mask Schul Caughty), bake from rye or oat fresh dough "Nuts" (Shorekiol Pyksh).

Mary's holidays are many holidays, they are celebrated during the year. We will mention another original Mari holiday: County Paire (Holiday Stoves). It is celebrated on January 12th. Mistols are preparing national dishes, invite guests to large abundant feast. Pier goes mountain.

It seems to us that the expression "dance from the stove" came to the Russian language from Mariy! From the holiday stove!

Markets, (Cheremsa - the ancient Russian name Mari) Throed-Finnish people. Samupport is the name "Marie", "Mari", which is translated as "husband", "man."

Markets are a people living in Russia, the indigenous population of the Republic of Mari El (312 thousand people in the 2002 census). Mariy residents also live in the neighboring areas of the Volga region and the Urals. Total in the Russian Federation 604 thousand Mari residents (data of the same census). Mariy residents are divided into three territorial groups: mountain, meadow (forest) and oriental. Mountain Mariers live on the right bank of the Volga, meadow - on the left, oriental - in Bashkiria and the Sverdlovsk region.

The Mari language belongs to the Finno Volga group of the Finno-Ugric branch of the Ural languages. About 464 thousand (or 77%) Mari owned by Mari language, most (97%) speak Russian. Mari-Russian bilingualism is widespread. Writing in Mariers - on the basis of Cyrillic.

Vera is Orthodox, but there is also their Mari Faith (Marla Vera) - this is a combination of Christianity with traditional beliefs. The first written mention of Mariers (Cheremis) is found at the Gothic historian of Jordan in the VI century. They are mentioned in the "Tale of Bygone Years". Practical ties with Turkic peoples played a major role in the development of the Mari Ethnic Sheet.

The formation of an ancient Russian nationality occurred in the V-X centuries. In 1551-52, after the defeat of the Kazan Khanate, Markets became part of the Russian state. In the XVI century, the Christianization of Mariers began. However, the eastern and part of the meadow Mariers of Christianity did not accept, they still retained the pre-Christian beliefs, especially the cult of ancestors.

Holidays from Mariy residents, like any people who have a centuries-old history. There are, for example, an old ritual festival, which is called "Sheep's League" (Shorekiol). He is beginning to celebrate on the day of the winter solstice (December 22) after the dantenance of the new Moon. During the holiday there is a magical effect: the twitching of sheep for his feet so that in the new year sheep is concurred more. By the first day of this holiday was timed and a whole arch will take and believes. According to the weather of the first day, they tried how spring and summer will be, predicted about the crop.

Background article from Almanaci "Persons of Russia" from the site rusnations.ru/etnos/mari/

Markets - one of the ancient Finno-Ugric peoples of the Middle Volga region. Currently, Mariers have dispersed groups in many regions of Russia.

Marities are divided into three ethnographic groups: mountain, meadow, oriental.

How Mariy residents live

Mountain Mariers (Kyrykmary) live on the Right Bank of the Volga within the modern Gorkiiy district of the Republic of Mari El, as well as on the swimming pools of the Wetcil River, Root, Arda, Parat in the left bank.

Volga. The entire central and eastern part of the Republic Mari El inhabits the numerous ethnographic group of meadow Mari (Olyk Mary). In the XVI century Part of Marijtsev rushed in Cardia to Bashkir lands, putting the beginning of the formation of the ethnographic group of the Eastern Marie.

Self-visiting - In the scientific literature, there is an opinion that Mari under the name "Imniscaris" or "Scremniscans" is mentioned by the Gothic historian VI in.

Jordan in Gheetica among the northern peoples submitted to the IV century. Gothic leader Herman Rich. More reliable information about this people called "C-R-Mis" in a letter x century. Khazar Kagan Joseph. Samulation of the people of Marie (Marie, Mare) - originally used in the meaning of "man, man", preserved and understood and presented in the traditional names of small territorial groups "Vyla Marhe" (Velzogi Mari), "Pea Mare" (Pijminian Mari), "Morco Mari" (Morkinsky Mari).

Nearest neighbors in relation to the Mariers used ethnonyms "Chirmesh" (Tatars), "EYARCHER" (Chuvashi).

Requirements - according to the 2002 census in the Russian Federation of Mariers there are 604,298 people. Marities are predominantly resettled in the territory of the Volga-Ural historical and ethnographic area. 60% of the Mari population lives in the Vytvogo-Vyatka interfluve (Mari El and the surrounding areas of the Kirov and Nizhny Novgorod regions), about 20% of the White Rivers in Ufa and in their interfluve (North-West Bashkiria and the South West of the Sverdlovsk region).

Small groups, Mari settlements are found in Tataria, Udmurtia, Perm and Chelyabinsk regions. In the XX century, especially after the Great Patriotic War, the share of Mari residents living outside the traditional settlement areas increased.

Now for the Urals, in Kazakhstan and Central Asia, in the south of the European part of Russia, in Ukraine and other places there are more than 15% of the total number of Mariers.

Clothing - Traditional female and male costume consisted of headdress, tunic shirt, caftan, belts with pendants, pants, leather shoes or flask noodles with woolen and delicate onuchs. Women's suit is the most richly ornamed by embroidery and complemented by removable decorations. The costume was made mainly by home fashion.

Clothes and shoes were made from hemp, less often linen canvas, homemade cloth and half a seal, animal skins, wool, lycons, etc. Men's clothing of Mariers was influenced by a Russian suit, which was associated with handicraft classes. Traditional men's naughty shirt ( tuwar, tygyr) I had tunic-like cut. The cloth frightened in half came up in front of the back of the shirt, the sleeves were sewn at him at a right angle in the width of the canvas, and the sidewalls were sewn under the sleeves in the form of rectangular cloth.

Embroidery on the shirts was located at the gate, in the chest cut, on the back, the sets of sleeves and Podol.

Settlements - Marytsev has long developed a recrypt-incomplete 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 ( pocket, oR) and unreeded sings ( ilem, surute) related sophisticated bonds.

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.

Noticeable changes in the planning occurred after the 1960s. In modern central estates of agricultural enterprises, the features of street, quarterly and zoned layouts are combined. Types of Mari settlements - this village, villages, nearby, fixing, racing.

The village is the most common type of settlement, which accounted for about half of all types of settlements in the middle of the XIX century.

National Republic Mari El

The Republic of Mari El is located in the center of the European part of Russia, in the Basin of the Great Russian River Volga. Square of the Republic - 23.2 thousand square meters. km, population - about 728 thousand people, capital - G.

Yoshkar-Ola (founded in 1584). From the north, northeast and east, Mari El borders with the Kirov region, from the south-east and south - with the republics of Tatarstan and Chuvashia, and in the West and the North-West - with the Nizhny Novgorod region.

Guests of the republic always affects and admires the nature of the edge. Mari El is the edge of the purest spring, full-flowered rivers and beautiful lakes. Ilet River, Big Cochag, Yushut, Kundysh are among the cleanest in Europe.

The pearls of the Mariy Territory are Forest Lakes Balchik, Cychier, Karas, Sea Eye. The northeastern areas of the republic have been called "Mari Schwwaria".

The culture of the Republic of Mari El. Not so much in Russia of the regions, where so far in everyday life can be found people in national clothes, where the belief of the ancestors has been preserved - paganism, where traditional culture is an integral and organic part of modern life.

Figure 1. Ancient decorations, 4-6 W.: // MEDYSOVA, D.E. Marie Mariya folk art \u003d Call. Article: Album / Medyzova E.D. - Yoshkar-Ola 1985 :.

Photo 2. Beer spoons. Travnik and Mountain Marie. Kazan province, 19th Century: [Photos: Col. 19,0х27,5 cm] // MEDZHOVOV, D.E. Marie Mariya Folk Art \u003d Call Article: Album / Medyzova E.D. - Yoshkar-Ola, 1985 - pp. 147.

Gerasimova E.F. Traditional musical instruments of Mary in the system of primary musical education / E.

F. Gerasimova // Musical instrument of the peoples of the Volga region and the Urals: tradition and modernity. - Izhevsk, 2004 - s. 29-30.

Art of Mary // People's decorativeness of the abilities of the peoples of the RSFSR. - M., 1957. - s. One hundred third

Kryukova T.A. Mary Vaz \u003d Mary TU: P / TA. Kryukov; Maris.

scientific study. And t. I, lit. and history, state. Museum of ethnography of the peoples of the USSR. - L., 1951. - Text Par.: Rus, Marius. Yaz.

Mariž Kalyk Art: Album / Medžitova ED - Yoshkar-Ola: Marijs. book. Publisher, 1985. - 269 p.: Il., color. Il. + Res. (7 seconds). On the road. Auto not indicated. - Parallel Text: Russian, Marius. Yaz. Residence in English. and Hungarian. Yaz. - Bibliography: s. 269-270.

Model of embroidered women's t-shirts. Fragments. Herbal Marie. Kazan region. The first half of the XIX century: [Photos: Color; 19.0 × 27.5 cm] // Medezova, E.D. Mari Maryskoye Art: Mari Kalyk: Album / Medzovova E.D. - Yoshkar-Ola, 1985 - s. Two hundred sixth

Wedding towels. Fragments. Additional weaving. Eastern Marie. Ufa Gubernia, 1920-1930: [Photos: Color; 19,0х27,5 cm] // MEDZHOVOV, D.E. Marie Mariya Folk Art \u003d Call Article: Album / Medyzova E.D. - Yoshkar-Ola, 1985 - p. 114.

Figure 5.

Dagger married women rustle. Herbal Marie. Vyatka province, 18th Century: [Photos: Col. 19.0 × 27.5 cm] // MEDYSOVOV, E. Maryskoye folk art \u003d Mari Kalyk Art: Album / Medezova E.D. - Yoshkar-Ola, 1985.

Photo 6. Women's cerhing and chest ornaments - Kiskavudzhan Arshash. Herbal Marie. Kazan province, 19th Century: [Photos: Col. 19,0х27,5 cm] // MEDZHOVOV, D.E. Marie Mariya Folk Art \u003d Call Article: Album / Medyzova E.D. - Yoshkar-Ola, 1985 - p. 40.

Women's breasts and rear finish - Ishi Arshash. Herbal Marie. Kazan region. The second half of the XIX is the beginning of the 20th century: [Photos: Color; 19.0 × 27.5 cm] // MEDYSOVA E.

D. Mari Folk Art \u003d Mariy Kalyk ART: Album / Medzhitova Ed - Yoshkar-Ola, 1985. - P. 66.

Molotova L.N. The art of the peoples of the Volga region and the Urals / Molotova L.N. // Folk Creativity of the Russian Federation: From Pos. GOS. Museum of ethnography of the peoples of the USSR. - L., 1981. - s. 22-25.

Aprons. Additional weaving. Eastern Marie. Udmurt and Bashkir Autonomous Soviet Socialist Republic, 1940-1950: [Photos: Color; 19.0 × 27.5 cm] // Medezova, E.D. Maryan art of man \u003d Mari Kalyk: Album / Medyzova E.

D. - Yoshkar-Ola, 1985. - S.

Marie or Cherems

one hundred eighteenth

Photo 9. Women's T-shirts. Additional weaving. Eastern Marie. Ufa region. The second half of the XIX century is the first half of the 20th century: [Photos: Color; 19.0 × 27.5 cm] // Medezova, E.D. Maryan art of man \u003d Mari Kalyk: Album / Medyzova E.

D. - Yoshkar-Ola, 1985. - P. 120.

Nikitin V.V. Sources of Mari Art \u003d Mariy Art Tungalti Children / V.V. Nikitin, TB Nikitina; Maris. scientific study. And t. I, lit. and their stories. V. M. Vasilyeva, scientific-prose. Center for the protection and use of monuments of history and culture of the Ministry of Culture, Press and Nationalities. Mari El. - Yoshkar-Ola:, 2004. - 150, p. : sick. - Text parallel. Russian, Marius. Residential ENG.

The book presents archaeological materials about the artist of the population of the Netluz-Vatkin Bear from the Stone Age until the XVII century, the problems and the direction of the creation and development of Mary's folk art were studied.

Basics of artistic craft Mara: work handmade for children: for teachers of preschool children.

institutions, teachers. Classes, hands. Art. Studio / Marie. Phil. Feder. state. SCI. Institutions "Institute of National Schools"; Avt. Sost. L. E. Maikova. - Yoshkar-Ola:, 2007. - 165, p.

Solovyov, G.

I. Mari folk carving on wood / Solovyov G.I. - 2. Ed., Pererab. - Yoshkar-Ola: Marius. book. Publisher, 1989. - 134 p. - Bibliography: s. One hundred twenty eighth

This book is the first general publication, which describes the most common and traditional form of art of Mari art.

The work was written on the basis of the study of reference sources and analyzing materials collected during the expeditions of the Mari Research Institute.

Khmelnitsky L. Traditional Mari culture and the influence of Russian cultural traditions on its territory / L. Khmelnitskaya // Ethnocultural history of the Ural people 16.-21. Century: problems of nationality.

identification and culture. interaction. - Ekaterinburg, 2005. - ul. 116-125

Markets in the past were known as the "Cheremis"; Such a name is found in historical monuments with the X B.1 themselves mariets themselves, Mari, Mar (man). This self-inflammation was established as an ethnonym since the formation of the Mari Autonomous Region. Markets live mainly within the middle Volga region. The total number of them throughout the Soviet Union is 504.2 thousand. Mary's small groups are scattered in the Bashkir, Tatar and Udmurt ASSR, Kirov, Gorky, Sverdlovsk, Perm and Orenburg regions.

The main mass of Mariy residents (55% of the total number) lives in the Mari Autonomous Soviet Socialist Republic. In addition to Mari, Russian, Tatars, Chuvashi, Udmurts, Bashkirs, Mordva live in the Mari ASSR.

Mari ASSR is located in the middle part of the Volga basin.

In the north and northeast, it borders with the Kirov region, in the south-east with the Tatar ASSR, in the south-west with the Chuvash ASSR, in the West from the Gorky region. The Volga divides the territory of the republic to a large lowland left-bank plain - the forest pilot and occupies a relatively small part of the right bank - mountainous, rugged by deep ravines and valleys of small rivers. According to the Mari ASSR, the Rivers of the Volga Basin flows: the wind, the river, Cokshag, Ilet, and others. There are large forest arrays in the republic and many forest lakes.

Markets are divided into three groups: Mountain (Mary Kuryk), meadow (Iolyk Mari) or Forest (Mary's Skin) and Eastern (Mary Kren).

The bulk of the Mary Marytsev inhabits the right, mountainous coast of the Volga, the meadow Mariers live in leafy localities of the left bank; The village of Eastern Mari residents are located within Bashkiria and partly in the Sverdlovsk region. and in the Tatar ASSR.

Such a division existed has long been. Already the Russian chronicles distinguished the mountain and meadow "Cheremis"; The same division is found in the old cartography XVII century.

However, the territorial feature adopted for the designation of individual groups of Mari residents is largely conditional. So, the Mary Marys, inhabiting the Gorogonary District of the Mari ASSR, live not only on the mountainous right, but partly on the left bank of the Volga. The main differences between the groups mentioned are linguistic features and some of the originality of life.

Mary language refers to the eastern branch of Finno-Ugric languages \u200b\u200band has three main adverbs: meadow, east and mountainous.

In vocabulary, the first two are close, the mining is similar to them only by 60-70%. In all these adversis, there are some words of general Finno-Ugric origin, such as the KID (hand), VUR (blood), etc.

p., and many words borrowed from the Russian language as a result of long cultural communication with the Russian people.

Marytsev has two literary languages: meadow-based and mining, differing mainly on the phonetics: in a meadow-based language 8 vocabulary, in Mountain - 10. The system of consonants is mainly the same; Common is the grammar system.

In recent years, the vocabulary of the Mari language has enriched through new word formations and assimilation through the Russian language of international terms.

The Russian alphabet is based on the Mari writing with the addition of some diacritical icons for more accurate transmission of the sounds of the Mari language.

Brief historical essay

Mary tribes were as a result of the interaction of carriers of the Pianoborsk culture of the left bank of the Volga with the tribes living on the right bank of the tribes of the Late Bodybuilding.

Having at our disposal data allow you to see in the Marities of the Natives of the local edge. A. P. Smirnov writes: "The Mari tribes have formed on the basis of earlier tribal groups that have inepened the Miscellaneous Volga and Vyatka, and are an autochthonous population of the region." However, identify the ancient statements of the Volga region with the modern Mari people would be wrong, since he developed as a result of crossing many tribes, of which the peoples of the Volga region were further formed.

In the letter of the Khazar king Joseph (mid-x century) among the suspended Volga peoples mentioned "CARAMIS", in which it is easy to learn "Cheremis".

The Russian "Tale of Bygone Years" also mentions the "Cherems", living when the Oka shift in the Volga. This last news can significantly expand our idea of \u200b\u200bthe borders of the Mari settlement in the past. In the late I - early II millennium N. e. Marie experienced the effect of the Bulgar. In the first half of the XIII century. The Bulgarian state was defeated by Mongols and lost independence.

On the territory of the Volga region the power of the Golden Horde was established. At the beginning of the XV century. Kazan Khanate was formed, under the rule of which was the main part of Mari.

Goldenopa culture also affected the formation of the culture of Mariers. At the same time, there are obvious traces of close communication with neighboring peoples (mordes, Udmurts), with whom Marytsev relates to the community of origin.

Archaeological material allows you to trace the ancient connections of the Mari tribes with Slavs, however, the question of the relationship between the Old Slavic and Mari cultures is not yet sufficiently developed.

After the fall of Kazan (1552), the territory occupied by Mariers was attached to the Russian state.

At this time, the Mary residents dominated a patriarchal-generic relationship. Preserved legends about the existence in the past in the Mari society of princes.

Apparently, under this concept, representatives of the highlighted tribal tips were missing, since there are no information about the feudal dependence of the Mari population from these princes. In legends, Mari princes

speakers as warriors - Military leaders. During the period of Kazan Khanate, some of these princes were likely to join the dominant class of Tatar society, as there are information about the existence of Mari Murz and Tarkhanov.

As part of the Russian state, Mari Murza and Tarkhans became part of the servant people and gradually merged with the Russian nobility.

The inclusion of Mariers in the population of the Russian state contributed to their admission to a more developed culture of the Russian people.

However, their position remained heavy. The violent introduction of Christianity, numerous entries, abuse of local authorities, the seizure of the best lands with monasteries and landowners, military service and various natural duties lay down heavy burden on the Mari population, which has not been the reason for the performance of Mariers against the social and national oppression.

Markets, together with other peoples of the Volga region and Russian, took an active part in the peasant wars under the leadership of Stepan Razin and Emelyan Pugacheva (XVII-XVIII centuries).

The uprising of the Mari peasants flashed as in the middle and at the end of the XIX century.

Christianization of Mariers began from the end of the XVI century. And especially intensified in the middle of the XVIII century. But the Christian religion was actually not perceived by even the baptized Mari population.

The transition in provocative of the peoples of the Volga region did not forcerate paganism, Christian rites were often carried out by coercion. Most of the Mariers, which are formally Orthodox, retained many remnants of pre-Christian beliefs. In addition, it remained mainly among the eastern and meadow marries, the group of the so-called Chi Mari - "Real Mari", t.

e. Unreleased. With Islam, Markets faced Christianization, but it was slightly influenced, although some Marytan groups observed individual Muslim customs, for example, they considered Friday a festive day.

For the pre-Christian beliefs of Mariers are characterized by polytheism. The main among the deities, personified the elements of nature, was the good god of Yumo-Bog of the sky. The carrier of evil, according to Marytan's ideas, was moved, he prayed and sacrificed victims in special kermet groves.

In general, the harmonious religious system in Mari residents did not. You can only talk about the complex weave of beliefs that have arisen at different stages of the development of society.

Magic occupied a significant place in the beliefs and rites of Marius. Magic actions were associated, for example, with a cycle of agricultural work: Sokhi holiday (Aha-Paire), the autumn holiday of the new bread (Kinda Paire).

The field of the fields of the fields was associated with the rite of Su Rem - the expulsion of an evil spirit.

The struggle of the Russian autocracy and the church with the pre-Christian beliefs of Mariers was carried out for many decades and especially intensified in the XIX century. In their actions, the administration and the church rest over the wealthy layers of the village. Repressions in relation to the total mass of the Mari population, not amented in Christianization, caused religious-nationalistic moods among Mariytsev.

In the 70s of the XIX century. A sect of Cuhouse varieties appeared (a big candle), which tried to reform old beliefs based on sharply pronounced nationalism and was extremely reactive.

It is not by chance that already under Soviet power during the exacerbated class struggle in the village during the collectivization period, the sectarians actively opposed collective farms, as well as against cultural events.

By the beginning of the XX century. There are organized joint speeches of Russian and Mari workers - against tsarism and exploitative classes.

Marytsev's national character

It was largely due to the growth of the working class in connection with the development of the industry in the Mari Territory (here in 1913, for example, 1480 workers were employed in the industry).

As happened everywhere in Russia, the Bolsheviks party stood at the head of the workers. The first Bolshevik Social Democratic Circle on the territory of the current Mari ASSR was created in the spring of 1905.

in the village of Yurina from workers of torn enterprises. He had a connection with the Nizhny Novgorod District Center of the RSDLP. In 1905-1906 Under his leadership passed political demonstrations.

During the revolution period 1905-1907.

The Kazan Regional Committee of the RSDLP led joint speeches of Russians, Chuvash and Mari workers and peasants against landowners and local bourgeoisie.

Such revolutionary uprisings were in Zvenigov, Koksmarah, the Mariinsky Posad and other villages and the cities of Kozmodemiansky and Cheboksary counties. These speeches mercilessly suppressed by the royal authorities.

After the overthrow of the tsarism in March 1917, the power in the Mari Territory seized the bourgeoisie, organized in Tsarevokshaysk (now Yoshkar-Ola) the so-called public security committee.

However, revolutionary forces grew, and from May 1917, the seizure of the Mari workers of private ownership of land and enterprises began.

The complete liberation of the Mari people from the political, economic and national oppression was carried out during the Great October Socialist Revolution. In early January 1918, Soviet power was established on the territory of the Mari Territory.

On January 30, the county congress of the Councils of Workers, Soldier and Peasant Deputies began to work. At the end of the same year, the first party cell was created. During the onset of Kolchak on the Volga region in 1919. 50% of the entire composition of the Party members went to the front; At the initiative of the party organization, the recruitment of volunteers from the Mari Workers' environment was carried out, which were formed in special purpose companies and sent to the Eastern Front.

In the fight against foreign interventory and internal enemies, Mari workers went in the same building with other peoples of a multinational Soviet country.

The significant date for the Mari People is November 4, 1920. The date of publication of the decree on the formation of the Mari Autonomous Region behind the signatures of V. I. Lenin and M. I. Kalinin. The Mary Autonomous Region entered the Krasnokokshayshai and part of the Kozmodemian district of the Kazan lips., As well as the parish with the Mari population of the Iranian and Urzham counties of the Vyatka lips.

and the Emannsky parish of the Vasilsur district of the Nizhny Novgorod lips. The regional center became the city of Krasnokokshaisk, renamed then in Yoshkar-Ollow. At the beginning of 1921, the organizationally issued the Mari Regional Party Organization. On June 1, 1921, I opened the congress of the Soviets of the Mari Autonomous Region, which had the practical measures to restore the national economy.

In 1936, the Mari Autonomous Region was transformed into the Mari Autonomous Soviet Socialist Republic.

The dedication of the Mari people, the Motherland and the Communist Party manifested itself with a special force in the harsh years of the Great Patriotic War, when Mari patriots showed themselves to be careful fighters and on the front and in the rear.

The oath of the legendary Mari hero, whore a collective farmer with. Ukrgynda, ordinary Etrants before leaving to the front: "While my eyes see the light, and the hands bend in the joints, my heart does not get drogle. If my heart fears, let my eyes be closed forever. " And the heart of the brave warrior did not flutter: in 1943, his tank destroyed the whole division of the fascists.

The heroic feat was committed Komsomolka-partisanka O. A. Tikhomirov, who after the death of the commander led the partisans in the attack. For the manifestation of the courage and courage of forty, the warriors of the Mari Republic were awarded the title of Hero of the Soviet Union by combat orders and medals were awarded more than 10 thousand.

fighters and commanders. The collective farms of the Mari ASSR during the period of war were included in the nationwide movement of the front. In the Army Foundation, they passed 1,751,737 pounds of bread, 1,247,206 pounds of meat, 3488 semi-coats, 28,100 valenok couples and 43 million rubles. Members of the excavation collective farm for their personal funds built two aircraft.

The post-war period in the republic, as in the entire Soviet Union, is characterized by increasing the role of public organizations, the further development of Soviet democracy.

The workers of the Mari ASSR in the work of local councils through the standing commissions are actively involved. Big powers are endowed with production meetings on preliminities and in collective farms. The role of the Komsomol rose both in the cities and in the village. The youth of the Mari Republic in the Komsomolskaya tickets leaves the Donbass mines, on Angarstroy, for the construction of railways and centenary lands of Kazakhstan.

Labor exploits Communist Labor Brigades in industry and agriculture are the real contribution of the Mari People in the general case of building a communist society.

(self-setting ≈ Marie; the former name is Cheremis), the people; Live mainly in the Mari ASSR, as well as in the Bashkir ASSR, Udmurdskaya ASSR and Tatar ASSR, Kirov, Gorky, Perm and Sverdlovsk regions of the RSFSR. They are divided into 3 territorial groups: mountain, meadow (or forest) and Eastern M. Mountain M. live mainly on the right bank of the Volga, meadow ≈ on the left, east ≈ in Bashkiria and the Sverdlovsk region. The total number of 599 thousand people (1970, census). M. Language

Reflections on the Mari People

(see Mariy language) refers to the eastern branch of Finno-Ugric languages. After the entry of Mari lands, a Christianization of M. began to be part of the Russian state in the 16th century, however, the Eastern and small groups of meadow M. Christianity did not accept, before the 20th century, pre-Christian beliefs were preserved, especially the cult of ancestors.

According to the origin of M. closely related to the ancient population of the Volga region. The beginning of the formation of Mari tribes belongs to the Rubezh. er, this process took place mainly on the right bank of the Volga, capturing partly and left banks of the Volga region.

The first written mention of Cheremis (Mari) is found at the Gothic historian of Jordan (6th century). They are mentioned in the "Tale of Bygone Years". In the process of historical development M.

rounded and mutually influence with the neighbor peoples of the Volga region. The relocation to Bashkiria began from the end of the 16th century and especially intensively occurred in 17-18 centuries. Cultural and historical rapprochement with the Russian people began from the end 12-1 to the beginning of the 13th centuries. After joining the Middle Volga region to Russia (16th century), communications expanded and strengthened. After the October Revolution, 1917 M. received national autonomy and developed a socialist nation.

M. Are busy both in agriculture and in industry, created mainly during the years of Soviet power. Many features of the original national culture M. In modern times, they received further development of ≈ folklore, decorative art (especially embroidery), musical and song traditions.

National Mari fiction, theater, visual arts emerged and developed. National intelligentsia has grown.

About the history, economy and culture of M. See also in Art. Mari Assr.

Lit.: Smirnov I. N., Cheremis, Kaz., 1889: Kryukova T. A., Mary culture of Mariers XIX century, Yoshkar-Ola, 1956; Essays of the history of the Mari ASSR (from ancient times to the Great October Socialist Revolution), Yoshkar-Ola, 1965; Essays of the history of the Mari ASSR (1917 ≈ 1960), Yoshkar-Ola, 1960; Kozlova K.

I., ethnography of the peoples of the Volga region; M., 1964; Peoples of the European part of the USSR, vol. 2, M., 1964; The origin of the Mari People, Yoshkar-Ola, 1967.

K. I. Kozlova.

The origin of people

The question of the origin of the people of Marie is controversial to this day. The first theory is the scientific basis of ethnogenesis Marie, expressed in 1845 by the famous Finnish linguist M. Castrene. Marie tried to determine him as a chronicle. This point of view was supported and developed by T.s.semenov, I.N.Smirnov, S.K.KUZNETSOV, A.A.Spitsyn, D.K.zelenin, M.N.Yantemir, F.E.Gorov, and many other researchers II Half Xih - I am half a twentieth century.

The new hypothesis in 1949, he made an important Soviet archaeologist A.P. Smirnov to find a city (near the face) of the foundation, other archaeologists Bader V.F. Grening, defending the dissertation Dyakovskom (close to action) The origin of Marie.

Nevertheless, archaeologists managed to convincingly demonstrate that the actions and Marie, although interrelated, not the same people. In the late 1950s, when he became a regular act of the Mari Archaeological Expedition, its leaders A.H.Halikov G.A.arhipov and developed the theory of Mixed Azelinskoy Gorodetsky (Volzhskofinsko-Perm), based on the Mari people.

Later Gaarhipov Further Development of this hypothesis, the discovery and study of new archaeological objects showed that in a mixed basis, Marie dominates the components of Gorodetsky Dyakovo (Volgo-Finnish) and the creation of an ethnic Marie, which began in the first half of the first one millennium to our account, which ended in IX in Overall. - The XI century, the ethnic group of Marie has already begun divided into two main groups - Mountains and meadow Marie (in the past, compared with the first, stronger influence of Azelinskie (Permoyazychnye) tribes).

At present, this theory is generally supported by the majority of scientists, archaeologists who are engaged in this problem. Marie Archeologist V.S.patrushev otherwise nominated a hypothesis that the formation of an ethnic basis and Marie Mary and Mura, formed on the basis of the image of the Akhric population. Linguists (I.S.Galkin, D.E.Kazantsev), on the basis of these language, indicate that the creation on the territory of the Mari people should not be found in the area between the Vytlogi-Vyatsky, as archaeologists believes, and to the southwest, between the Okoy and Suri.

TBNIKITINA archaeologists, and not only archeology, linguistics, but they have come to the conclusion that Praodina Marie is in the Volga region of Mezzles Oki-Sure and Povetluzhe and East to Vyatka occurred in the VIII - XI century, during which contact was made And mixing with the tribes of Azalaan (Perm).

The source of ethno-axis "Mari" and "Cheremis"

The question of the origin of the ethnons "Marie" and "Cheremis" remains difficult and unclear. The meaning of the word "Marie", the name of Mary itself, many linguists come from the Indo-European term "Mar", "measures" in various sound versions (translated as "man", "husband").

The word "Cherems" (the so-called "Russian Marie" and a slightly different, but similar vowel - many other people) has many different interpretations. The first written mention of this title (in the original "C-P-MIS"), which is available in the letter of Kazara Kagan Joseph about Sentology Hard Cordoba Hasdai Ibn Shaprit (960s).

Marie. History of ethnicity

The degree of elasticity of Kazan followed the historian XIX. Century. G.I. Venetyatkovich came to the conclusion that the name "Cheremisian" gave the tribe of Maris Mordovia, and in translating this word means "a person living on the sunny side in the East." According to I.G.Ivanova "Cheremisyan" - "Man of the Chers or Choir tribe", in other words, the name of one of the tribes of the Mari neighboring nation, and then spread to the entire ethnic group.

The wide popular version of Mari etnografi 1920 is the beginning of 1930 and F.E. Georova M. N. Yetemir shows that it applies to the ethnonym of the Turkish term "man warrior".

F.I. Hordev and supports his version of I.S.Halkin to protect the hypotheses about the origin of the word "Cheremisian" from the ethnonym "Sarmat" by mediation in Turkish languages. A number of other versions were released. The problem of the etymology of the word "Cheremisian" is complicated by the fact that in the Middle Ages (until 17-18 centuries) in some cases it was not only Marie, but also their neighbors - Chuvashi and Udmurts.

links

For details, see: S.K. Candles.

Methodological manual "History of people IX-XVI. Century "Yoshkar-Ola: GOU DPO (PC) C" Mari Institute of Education ", 2005

Candles S. K.

History of the Mari People of the IX-XVI centuries. Toolkit. - Yoshkar-Ola: GOU DPO (PC) with "Mari Institute of Education", 2005. - 46 p.

Preface

The IX-XVI century occupy a special place in the history of the Mari people. During this period, the formation of the Mari ethnos was completed, the first written mentions of this people appeared. Mariy residents paid tribute to Khazar, Bulgarian, Russian rulers, were ruled by the Goldenopa Khanov, developed as part of Kazan Khanate, and then, victims defeat in the Cheremis wars of the second half of the XVI century, became part of the Great Power - Russia. This is the most dramatic and fateful page of the past Mari people: being between the Slavic and Turkic worlds, he had to be content with a half-way, and often to defend her. However, the IX-XVI centuries. - It is not only wars and blood. It is even big "crepe" and small elements, proud puddles and wise maps, the tradition of mutual assistance and mysterious tyste signs.

Modern science has a considerable amount of knowledge about the medieval past of the Mari people, but much will not be aware of the descendants: Marytsev then did not have their own writing. Her Tatars did not manage to save almost nothing, which was written by them until the XVII century. Russian pizari and European travelers learned and fixed not all. Non-joint sources contain only grades of information. But our task is not absolute knowledge, but keeping memory of the past. After all, the lessons of the events of those years will help answer many of the topical issues of today. Yes, and just the knowledge and respect of the history of the Mari people - the moral duty of any resident of the Republic of Mari El. In addition, this is such an interesting fragment of Russia's history.

In the proposed methodological manual, the main topics are named, summarized their summary, the topic of abstracts, the bibliographic list, the publication also contains a dictionary of obsolete words and special terms, chronological table. Frame circled texts that are reference or illustrative material.

Common bibliographic list

1. History of the Mari Territory in documents and materials. Epoch of feudalism / Sost. G. N. Aiplatov, A. G. Ivanov. - Yoshkar-Ola, 1992. - Vol. one.
2. IPLATOV G.N.The history of the Mari Territory from ancient times until the end of the XIX century. - Yoshkar-Ola, 1994.
3. Ivanov A. G., Sanukov K. N.The history of the Mari people. - Yoshkar-Ola, 1999.
4. History of the Mari ASSR. In 2 tons - Yoshkar-Ola, 1986. - T. 1.
5. Kozlova K. I.Essays of the ethnic history of the Mari people. M., 1978.

Topic 1. Sources and historiography of the history of the Mari people IX - XVI centuries.

Sources on the history of the Mari people of the IX-XVI centuries. It can be divided into five types: written, real (archaeological excavations), oral (folk), ethnographic and linguistic.

Written sources contain the bulk of information for this period of Mari history. This type of sources includes such types of sources such as chronicles, compositions of foreigners, original Old Russian literature (military stories, journalistic works, gortgage literature), assembly material, discharge books.

The most numerous and informative group of sources is the Russian chronicles. The greatest number of information on the medieval history of the Mari people is found in the Nikonov, Lviv, Resurrection Chronicles, the royal book, the chronicler of the beginning of the kingdom, the continuation of the chronograph of the editorial office of 1512

The compositions of foreigners are also important - M. Mehovsky, S. Gerberstein, A. Jenkinson, D. Fletcher, D. Gorsay, I. Massos, P. Petreya, Stadden, A. oleia. These sources contain a rich material on various issues of the history of the Mari people. Ethnographic descriptions are extremely valuable.

Of particular interest is the "Kazan Story", the military story set out in the chronicle form. Separate questions of the medieval history of the Mari people were reflected in the "Stories about the Great Prince of Moscow" Prince A. M. Kurbsky, as well as in the petitions I. S. Peresvetov and other monuments of the Old Russian journalism.

Some unique information on the history of Russian colonization of Mari lands and Russian-Mari relations are available in the lives of Saints (Makaria Zhovetodsky and Uzzhensky, Varnava Varvuzhsky, Stephen Komelsky).

Assembly material is represented by several complied, spiritual, deputy and other certificates of Russian origin, which contains a variety of reliable material on this issue, as well as by the workforce documents, of which the Instructions of the Ambassadors, Interstate Correspondence, Ambassadors on the results of their missions and other monuments of diplomatic relations are highlighted. Russia with the Nogai Horde, Crimean Khanate, the Polish-Lithuanian state. The discharge books occupy a special place among the office work documents.

Exceptional interest is the assembly material of the Kazan Khanate - labels (Tarkan diplomas) of Kazan Khanov, as well as the contract noted by the Sviyazh Tatar II quarter of the XVI century. and having bothering about the sale of a boort section from 1538 (1539); In addition, three letters of Khan Safa-Hires were preserved by the Polish-Lithuanian king Sigizmund I (the end of the 30s - the beginning of the 40s. XVI century), as well as the written message of Astrakhana H. Sherii Turkish Sultan from 1550 to this group Sources can also be classified as a letter of the Khazar Kagan Joseph (960s.), where the first written mention of Marijahs is contained.

Written sources of Mari origin are not preserved. This disadvantage can be partially filled with folklore material. Mary oral narrations, especially about Tuang Shure, Akmasik, Akapar, Boltoye, Pashkan, have amazing historical accuracy, in many ways to rely with written sources.

Additional information is given archaeological (mainly on the monuments of XV - XV centuries), linguistic (onomastics), historical and ethnographic research and observations of different years.

The historiography of the history of the Mari people of the IX - XVI centuries can be divided into five stages of development: 1) the middle of the XVI - the beginning of the XVIII centuries; 2) II halfXVIII - the beginning of the XX centuries; 3) 1920s - the beginning of the 1930s; 4) the middle of the 1930s - 1980s.; 5) Since the early 1990s. - Until now.

The first stage is selected conditionally, since the next second stage did not follow significant changes in approaches to the problem under consideration. However, in contrast to the writings of a later time, only descriptions of events without their scientific analysis were contained in the early works. Issues relating to the medieval history of Mari residents were reflected in the events that appeared on the fresh tracks of the official Russian historiography of the XVI century. (Russian chronicles and original ancient Russian literature). The historians of the XVII - XVIII centuries continued this tradition. A. I. Lyzlov and V.N. Tatishchev.

Historians of the end of the XVIII - I half of the XIX centuries. M. I. Shcherbatov, M. N. Karamzin, N. S. Arzybashev, A. I. Artemyev, N. K. Bazhenov) did not be limited to a simple retelling of chronicle; They used a wide range of new sources, gave their own interpretation of the events under consideration. They followed the traditions of apologetic coverage of the Russian rulers' policies in the Volga region, and Mari men, as a rule, were portrayed as "fierce and wild people." At the same time, the facts of hostile relations between the Russians and the peoples of the Middle Volga region were not silent. One of the most popular in the works of historians II half of the XIX - early XX centuries. The problem of the Slavic-Russian colonization of Eastern lands was. At the same time, as a rule, historians indicated that the colonization of the territories of the resettlement of Finno-Thieves was "a peaceful occupation of the Earth, not belonging to anyone" (S. M. Solovyov). The most fully concept of official historical science of Russia II half of the XIX - early XX centuries. In relation to the medieval history of the Mari people, in the works of the Kazan historian N. A. Firsov, Odessa scientist G. I. Perestyatkovich and Kazan Professor I. N. Smirnova, the author of the first scientific study on the history and ethnography of the Mari people. It is necessary to indicate that in addition to traditional written sources, researchers II half of the XIX - early XX centuries. They also began to attract and archaeological, folklore, ethnographic, linguistic material.

From the turn of 1910-1920. The third stage of the development of the historiography of Marytsev IX - XVI centuries began., Which lasted before the 1930s. In the first years of Soviet government, historical science has not yet been ideological presing. Representatives of the old Russian historiography S. F. Platonov and M. K. Lyubavsky continued to lead their research activities, referring to Marytsev's medieval history; Original approaches developed the Kazan Professor N. V. Nikolsky and N. N. Firsov; The influence of the school-Marxist School M. N. Pokrovsky, who considered the accession of the Middle Volga region to the Russian state as "absolute evil", was covered with Mari Mary Lowners F. E. Egorov and M. N. Yetemir with the Mari Centerrist Positions.

1930-1980s. - The fourth period of development of the historiography of the medieval history of the Mari people. At the beginning of the 30s. Due to the establishment of totalitarian regime in the USSR, the tough unification of historical science began. Work on the history of Mariers IX - XVI centuries. They began to suffer schematism, dogmatism. At the same time, at the specified period of studying the medieval history of the Mari people, as well as other nations of the Middle Volga region, were due to identifying, analyzing and applying new sources, the allocation and study of new problems, improving the research methodology. From this point of view, undoubted interest is the work of the city of A. Arkhipov, L. A. Dubrovina, K. I. Kozlova.

In the 1990s. The fifth stage began in the study of the history of the Mari People and XVI centuries. Historic science was freed from ideological dictate and began to be considered depending on the worldview, the image of the thought of researchers, their commitment to those or other methodological principles from various positions. Among the works, which posted the beginning of the new concept of the medieval history of Mariers, especially the periods of accession to the Russian state, were allocated by A. A. Andreyanova, A. G. Bakhtina, K. N. Sanukova, S. K. Svechnikov.

History of the Mari people IX - XVI centuries. Foreign researchers concerned in their work. The most fully and quite deeply this problem was developed by the Swiss scientist Andreas Kappeler.

Topics of abstracts

1. Sources on the history of the Mari people IX - XVI centuries.

2. Studying the history of the Mari people of the IX - XVI centuries in domestic historiography.

Bibliographic list

1. IPLATOV G.N.Questions of the history of the Mari Territory of the middle of the XVI - XVIII centuries. In pre-revolutionary and Soviet historiography // Questions of historiography of the history of the Mari ASSR. Kirov; Yoshkar-Ola, 1974. P. 3 - 48.

2. He is"Cheremis Wars" of the second half of the XVI century. In domestic historiography // Questions of the history of the peoples of the Volga region and the Survival. Cheboksary, 1997. P. 70 - 79.

3. Bakhtin A. G.The main directions in the study of the colonization of the Middle Volga region in domestic historiography // From the history of the Mari Territory: theses of the report. and post. Yoshkar-Ola, 1997. P. 8 - 12.

4. He isWritten sources about the early history of the Mari Territory // Sources and problems of the source studies of the history of Mari El: Materials report. and post. rep. Scientific conf. 27 Nov. 1996 Yoshkar-Ola, 1997. P. 21 - 24.

5. He is P. 3 - 28.

6. Sanukov K.N.Markets: Problems of Study // Marius: Problems of Social and National and Cultural Development. Yoshkar-Ola, 2000. P. 76 - 79.

Topic 2. Origin of the Mari People

The question of the origin of the Mari People is controversial so far. For the first time, the scientifically based the theory of ethnogenesis of Mari residents expressed in 1845 the famous Finnish lingoped M. Castrene. He tried to identify Mariers with the chronicle. This point of view was supported and developed by T. S. Semenov, I. N. Smirnov, S. K. Kuznetsov, A. A. Spitsyn, D. K. Zelenin, M. N. Yetemir, F. E. Egorov and many others Researchers II half of the XIX - I half of the twentieth centuries. In 1949, a prominent Soviet archaeologist A. P. Smirnov came out with a new hypothesis, who came to the conclusion about Gorodetskaya (close to Mordve) basis, other archaeologists O. N. Bader and V. F. Gening at the same time defended the thesis about Dyakovsky (close to as) the origin of Mariers. Nevertheless, the archaeologists have already managed to convincingly prove that Merry and Marie although they are relative to each other, but are not the same people. In the late 1950s, when the permanent Mari archaeological expedition was acting, its leaders of A. Khalikov and G. A. Arkhipov developed the theory of Mixed Gorodetsko-Azelian (Volzhsky-Perm) basis of the Mari people. Subsequently, G. A. Arkhipov, developing this hypothesis further, during the opening and study of new archaeological monuments, proved that Gorodetko-Dyakovsky (Volzhko-Finnish) prevailed in a mixed basis, the component and the formation of the Mari Ethnic Sheet, which began in the first half of the ITSHELETS of our era, In general, it was completed in the IX - XI centuries. At the same time, then the Mari ethnos began to share for two main groups - mountain and meadow marries (on the latter, compared to the first, the azelinsky (permony-speaking) tribes had a stronger influence. This theory as a whole is now supported by the majority of archaeologists engaged in this problem. Mary Archaeologist V. S. Patrushev put forward another assumption that the formation of the ethnic basis Marie, as well as Mary and Murom, was based on the population of Akhmylov's appearance. Linguists (I. S. Galkin, D. E. Kazantsev), who are based on these languages, believe that the territory of the formation of the Mari people should be searched for not in the Vytogo-Vyatka interference, as the archaeologists consider, but south-west, between the eye and Sura. The archeologist T. B. Nikitina, given the data not only of archeology, but also linguistics, came to the conclusion that Pratrodina Marries is in the Volga region of the Occassion - Surrochea and in Potavuzhye, and the move to the east, to Vyatka occurred in VIII - XI explosive, in the process of which contact and mixing with azeline (permony) tribes were carried out.

The question of the origin of the ethnonyms "Marie" and "Cherems" remains complex and unexplained. The meaning of the word "Marie", self-discharge of the Mari people, many linguists are derived from the Indo-European term "Mar", "measures" in various sound variations (translated as "man", "husband"). The word "Cheremis" (the Russians called the Mariers, and in a somewhat different, but phonetically similar to the phone - many other nations) has a large number of different interpretations. The first written mention of this ethnonym (in the original "C-R-Mis") is found in the letter of the Khovar Kagan Joseph, the Sanovnik Kordovsky Khalifa Hasday Ibn-Shape (960s.). D. E. Kazantsev Following the historian of the XIX century. G. I. Perestykovich came to the conclusion that the name "Cheremis" was given Mari Morden tribes, and translated this word means "a person living on the sunny side, in the east." According to I. G. Ivanov, "Cheremis" is a "man from the Chers or Chora tribe", in other words, the name of one of the Mari tribes neighboring peoples subsequently distributed to the whole ethnos. The version of the Mari Local Lowers of the 1920s and M. N. Yetemir, who assumed that this ethnonym is used to be widely popular with the "Military Man". F. I. Gordeyev, as well as supported His version I. S. Galkin defended the hypothesis about the origin of the word "Cheremis" from the ethnonym "Sarmat" through the mediation of Turkic languages. A number of other versions were also expressed. The problem of the etymology of the word "Cheremis" is also complicated by the fact that in the Middle Ages (up to the XVII - XVIII centuries) so called in some cases not only Mariers, but also their neighbors - Chuvash and Udmurts.

Topics of abstracts

1. G. A. Arkhipov on the origin of the Mari people.

2. Merya and Marie.

3. The origin of the ethnonym "Cheremis": various opinions.

Bibliographic list

1. AGEEVA R. A.Countries and peoples: the origin of the names. M., 1990.

2. He is

3. He isThe main stages of Mari ethnogenesis // Ancient ethnic processes. Archeology and ethnography of the Mariy Territory. Yoshkar-Ola, 1985. Vol. 9. P. 5 - 23.

4. He isThe ethnogenesis of the Finno-Ugric peoples of the Volga region: the current state, problems and tasks of study // Finno-thieves. 1995. №1. P. 30 - 41.

5. Galkin I. S.Mari Onomastor: Morodoredlan Punching (for Mar. Yaz.). Yoshkar-Ola, 2000.

6. Gordeev F. I.To the history of ethnonym cheremis // Proceedings of Marine. Yoshkar-Ola, 1964. Vol. 18. P. 207 - 213.

7. He isOn the question of the origin of ethnonym marie. // Questions of Mariy Linguistics. Yoshkar-Ola, 1964. Vol. 1. P. 45 - 59.

8. He isThe historical development of the vocabulary of the Mari language. Yoshkar-Ola, 1985.

9. Kazantsev D. E.Formation of the dialects of the Mari language. (In connection with the origin of Mariers). Yoshkar-Ola, 1985.

10. Ivanov I. G.Once again about the ethnonym "Cheremis" // Questions of Mariy Onomastics. Yoshkar-Ola, 1978. Vol. 1. P. 44 - 47.

11. He isFrom the history of Mariy writing: to help the teacher of the history of culture. Yoshkar-Ola, 1996.

12. Nikitin T. B.

13. Patrushev V.S.Finno-Ugry of Russia (II thousand BC. - Beginning of II thousand n. E.). Yoshkar-Ola, 1992.

14. The origin of the Mari people: materials of the scientific session conducted by the Mariy Research Institute of Language, Literature and History (December 23 - 25, 1965). Yoshkar-Ola, 1967.

15. Ethnogenesis and ethnic history of Mariers. Archeology and ethnography of the Mariy Territory. Yoshkar-Ola, 1988. Vol. fourteen.

Topic 3. Marities in the IX-XI centuries.

In the IX - XI centuries. In general, the formation of the Mari ethnos was completed. In the time consideration, the Mariers were detained on an extensive territory within the middle Volga region: the south of the water seduction and the southes and the River of the Pijmas; north of the river drunk, Verkhovyv Civilian; east of the Uge River, the mouths of Oka; West of Ileti and the mouth of the Killemia River.

The Marities farm was complex (agriculture, cattle breeding, hunting, fishing, gathering, Bortfreathe, crafts and other activities related to raw material processing at home). There are no direct evidence about the widespread proliferation of agriculture in Marijtsev, there are only indirect data, indicating the development of extinct-fire agriculture, and there is reason to believe that in the XI century. The transition to Painted Agriculture began. Marities in the IX - XI centuries. Almost all grain, legumes and technical crops, cultivated in the Forest Lane of Eastern Europe, were known. Sliced \u200b\u200bagriculture was combined with cattle breeding; The stall content of livestock prevailed in combination with free grazing (they built mainly the same types of pets and birds as now). The hunt was a significant help in Mari farm, while in the IX - XI centuries. Ferry mining began to wear fishing character. The guns of the hunt were onions and arrows, various traps, sinks and a west were used. The Mari population was engaged in fishing (near the rivers and lakes), respectively, developed river shipping, while natural conditions (a thick network of rivers, hard-fabled and marsh terrain) dictated the priority development of river, rather than land routes. Fisheries, as well as gathering (first of all, forest gifts) were focused solely on domestic consumption. Significant distribution and development of Mari Marytsev received Bortney, on the flight trees even set the signs of property - "Tysthe". Along with the fur honey was the main subject of Mari exports. Marytan did not have cities, only rustic crafts were developed. Metallurgy due to the lack of a local raw material base developed due to the processing of imported semi-finished products and finished products. Nevertheless, blacksmith craft in the IX - XI centuries. Marytsev has already been separated into a special specialty, while non-ferrous metallurgy (mostly a blacksmith-jewelry business - the manufacture of copper, bronze, silver jewelry) were predominantly women. Making clothes, shoes, utensils, certain types of agricultural equipment was carried out in every farm in the free from farming and animal husbandry time. In the first place from branches of home production stood weaving and leather business. Len and hemp used as a raw material for weaving. The most common leather product was shoes.

In the IX - XI centuries. Mariy residents led themselves with neighboring peoples - Udmurts, Merey, IMAY, MORDER, Murom, Meshchery and other Finno-Ugric tribes. Trading ties with Bulgarians and Khazars, which were at a relatively high level of development, went beyond the scope of natural exchange, there were elements of commodity-money relations (a lot of Arab Dirham was found in the ancient Ghoulines of that time). On the territory where Mariy residents lived, Bulgars even founded trading factors such as Mari-Lugovsky Selishche. The greatest activity of Bulgarian merchants falls at the end of X - the beginning of the XI centuries. Any explicit signs of close and regular links of Mariers with Eastern Slavs in the IX - XI centuries. Not yet discovered, the things of Slavic-Russian origin in the Mari archaeological monuments of that time are one.

For the combination of existing information, it is difficult to judge the nature of the contacts of Marietsev in the IX - XI centuries. With their Volga-Finnish neighbors - Merey, Meshchera, Mordvoy, Murom. However, according to numerous folklore works, the tense relations in Mari residents were developed with Udmurts: as a result of a number of battles and small shys, the latter were forced to leave the Vytzhsko-Vyatsky interfluce, retreating east on the left bank of Vyatki. However, among the existing archaeological material, no traces of armed conflicts between Mari and Udmurts were found.

The Mari relations with Volzhsky Bulgarians apparently not limited to trade only. At least, part of the Mari population, which bordered by the Volga-Kama Bulgaria, paid this country to tribute (Harad) - at the beginning as the Vassal of the Mediator of the Khazar Kagan (it is known that in the x century. And the Bulgarians, and Mari - C - R-Mis - Cagan Joseph were subjects, however, the first were in a more privileged position as part of the Khazar Kaganate), then as an independent state and a kind of successor of Kaganata.

Topics of abstracts

1. Classes of Marijtsev IX - XI centuries.

2. The relationship of Mariers with neighboring peoples in the IX - XI centuries.

Bibliographic list

1. Andreev I. A.The development of agriculture systems in Mari residents // Ethnocultural traditions of the Mari people. Archeology and ethnography of the Mariy Territory. Yoshkar-Ola, 1986. Issue 10. P. 17 - 39.

2. Arkhipov G. A.Markets IX - XI centuries. On the question of the origin of the people. Yoshkar-Ola, 1973.

3. Golubva L. A.Markets // Finno-Ugry and Balts in the Epoch of the Middle Ages. M., 1987. P. 107 - 115.

4. Kazakov E. P.

5. Nikitin T. B.Markets in the Epoch of the Middle Ages (by archaeological materials). Yoshkar-Ola, 2002.

6. Petrukhin V. Ya., Raevsky D. S.Essays of the history of the peoples of Russia in antiquity and early Middle Ages. M., 1998.

Theme 4. Mari and their neighbors in the XII - early XIII centuries.

From the XII century. In some Mari lands, the transition to steam agriculture begins. The funeral rite of Mariers was unified, cremation disappeared. If earlier swords and spears were often met in everyday life, now there were onions, arrows, axes, knives and other types of light cold weapons everywhere. It may have been caused by the fact that the new neighbors of Marius turned out to be more numerous, better armed and organized peoples (Slavs-Rus, Bulgars), with whom it was possible to fight only by partisan methods.

XII - the beginning of the XIII centuries. Marked the noticeable growth of the Slavic-Russian and the fall of the Bulgar influence on Marijtsev (especially in the taper). At this time, Russian immigrants appear in Mezhdia Uge and Vetlogi (Gorodel Radilov, first mentioned in the chronicles for 1171, settlement and Selishche at Nomo, Linde, Vesl, Vatome), where the settlements of Mari Mary and East Merya were met, as well as on top And the Middle Vyatka (city of Hlynov, Kotelnich, settlements on the Pijm) - at Udmurt and Mari lands. The territory of the Mari settlement, compared with the IX - XI centuries, has not changed significant changes, but the gradual displacement to the east continued, which was largely due to the promotion from the west of the Slavic-Russian tribes and the Slavic Finno-Ugroms (first of all, the measure) And, possibly, the last Mari-Udmurt confrontation. The movement of Mryynovsky tribes to the East occurred in small families or their groups, and the settlers that came to the taught luggage, most likely mixed with the relative Mari tribes, completely dissolved in this environment.

Under the strong Slavic-Russian influence (obviously, with the mediation of Meredan tribes), the material culture of Mariers was. In particular, according to archaeological studies, instead of the traditional local stucco ceramics, the dishes made on a pottery circle (Slavic and Slavic Ceramics) comes, the appearance of Mari decorations, household goods, tools of labor has changed under Slavic influence. At the same time, among the Mari antiquities of the XII - the beginning of the XIII centuries, there are much less Bulgarian things.

No later than the beginning of the XII century. The inclusion of Mari lands to the system of Old Russian statehood begins. According to the "Tale of Bygone Years" and "the word about the killed Russian land", "Cherems" (probably it was the Western groups of the Mari population) already then paid tribute to Russian princes. In 1120, after a number of Bulgar attacks to Russian cities in Volgo-Posha, who had a place in the II half of the XI century, a response series of campaigns of Vladimir-Suzdal Princes and their allies from other Russian principalities began. The Russian-Bulgarian conflict, as it is considered, broke out on the basis of the collection of Dani from the local population, and in this struggle the advantage was steadily inclined to the side of the feudalists of Northeast Rus. There is no reliable information about the direct participation of Mari in the Russian-Bulgarian wars, although the troops of both opposing parties have repeatedly passed through the Mari lands.

Topics of abstracts

1. Mary Marytniki XII-XIII centuries. in a taper.

2. Marities between Bulgaria and Rus.

Bibliographic list

1. Arkhipov G. A.Markets XII - XIII centuries. (To the ethnocultural history of the record). Yoshkar-Ola, 1986.

2. He is

3. Kazakov E. P.Stages of the interaction of the Volga Bulgarians with the Finns of the Volga region // Medieval antiquities of Volga-Kamya. Archeology and ethnography of the Mariy Territory. Yoshkar-Ola, 1992. Vol. 21. P. 42 - 50.

4. Kizilov Y.. BUT.

5. Kuchkin V. A.Formation of the state territory of Northeast Russia. M., 1984.

6. Makarov L. D.

7. Nikitin T. B.Markets in the Epoch of the Middle Ages (by archaeological materials). Yoshkar-Ola, 2002.

8. Sanukov K. N.. Ancient Markets between Turks and Slavs // Russian Civilization: Past, present, Future. Collection of articles VI student. Scientific Conferences 5 dec. 2000 Cheboksary, 2000. Ch. I. P. 36 - 63.

Theme 5. Marities in the composition of the Golden Horde

In 1236 - 1242. Eastern Europe has undergone a powerful Mongol-Tatar invasion, a significant part of it, including all the Volga region, was under the authority of the conquerors. At the same time, Bulgars, Mariers, Mordva and other peoples of the Middle Volga region were included in the Ulus Juchi or the Golden Horde, an empire founded by Khan Batym. Written sources do not report the immediate invasion of Mongol-Tatars in the 30s - 40s. XIII century On the territory where Marieza lived. Most likely, the invasion of the Mary settlements, located near the areas undergoing the most cruel ruins (Volzhsko-Kama Bulgaria, Mordovia) - this is the Right Bank of the Volga and the Left-Bank Mari lands adjacent to the Bulgaria.

Mariy residents submitted to the Golden Horde through the Bulgarian feudalists and the Khansky Darius. The main part of the population was divided into administrative-territorial and submitted units - uluses, hundreds and dozens, which were led by the accountable Khan administration, the Centulties and the Decals - representatives of local nobility. Markets, like many other subject to the Goldenopa Hanu, should have been paid by Yasak, a number of other servings, carry various means, including military. They preferably supplied the fur, honey, wax. At the same time, the Mari lands were on the forest north-western periphery of the empire, away from the steppe zone, he did not differ in both the developed economy, so there was no hard military police control here, and in the most difficult and remote area - in the spent lug and on the adjacent The territory is the power of Khan was only nominal.

This circumstance contributed to the continuation of the Russian colonization of Mari lands. There were more Russian settlements on the Pijm and Middle Vyatka, the mastering of the speech, the Occasky interfold, and then the Lower Sura began. In the record, the Russian influence was especially strong. Judging by the "Varvuzhsky Chronicler" and other Zavolzhsky Russian chronicles of late origin, many local half-phth princes (kuguza) (Kai, Kai-Yaralthem, Bai Beard, Keldibeks) took baptism, were in vassal addiction from Galician princes, concluding the military sometimes against them Unions with gold rods. Apparently, the similar situation was on Vyatka, where the contacts of the local Mari population were developed from Vyatka Earth and the Golden Horde. The strong influence of both Russians and the Bulgar was felt in the Volga region, especially in his mountainous part (in the Little-Sundar settlement, Yuliah, Ozelosky, Krasnoselisky Seliach). However, here the Russian influence gradually grew, and Bulgarian-goldordinsky weakened. By the beginning of the XV century. The transverse of Volga and Sura actually became part of the Moscow Grand Duchy (before that - Nizhny Novgorod), in 1374, the Kuryysh fortress was founded on the lower Sura. Relations between the Russians and Mari men were difficult: peaceful contacts were combined with periods of wars (mutual raids, hiking of Russian princes on the Bulgaria through the Mari lands from the 70s. XIV centuries, the Attacks of the Histieters in the second half of the XIV - the beginning of the XV centuries, the participation of Mariers In the military actions of the Goldenophintsev against Russia, for example, in the Kulikovsky battle).

The mass resettlement of Mariy residents continued. As a result of the Mongol-Tatar invasion and subsequent raids of steppe warriors, many Marities who lived on the right bank of the Volga moved to a safer left bank. At the end of the XIV - the beginning of the XV centuries. In the northern districts and the east were forced to move the left-bank Marine Maine, who lived in the river rivers, Kazanka, Ashit, because the Kama Bulgars rushed here, which rescued from the troops of Timur (Tamerlan), then from Nogai warriors. Eastern direction of Marytsev's resettlement in the XIV - XV centuries. It was also due to Russian colonization. In the zone of Marytsev's contacts with Russian and Bulgaro-Tatars, assimilative processes were processed.

Topics of abstracts

1. Mongol-Tatar invasion and marries.

2. The Little-Sundar settlement and its county.

3. Velluzhskaya cguzism.

Bibliographic list

1. Arkhipov G. A.Settlement and town of Pogs and Gorky Volga region (to the history of Mari-Slavic contacts) // Settlements and dwellings of the Mariy Territory. Archeology and ethnography of the Mariy Territory. Yoshkar-Ola, 1982. Vol. 6. P. 5 - 50.

2. Bakhtin A. G.XV - XVI century in the history of the Mari Territory. Yoshkar-Ola, 1998.

3. Berezin P. S.. Zavtiluzhye // Nizhny Novgorod Mariers. Yoshkar-Ola, 1994. P. 60 - 119.

4. Egorov B.. L.Historical geography of the Golden Horde in the XIII - XIV centuries. M., 1985.

5. Zeleneev Yu. BUT.Golden Horde and Finns Volga region // Nodal problems of modern Finno-thoughcredity: Materials I wing. Conserves. Finno-thoughts. Yoshkar-Ola, 1995. P. 32 - 33.

6. Kargalov B.. IN.Foreign policy factors of the development of feudal Rus: feudal Russia and nomads. M., 1967.

7. Kizilov Y.. BUT.Earth and principality of Northeast Russia during the period of feudal fragmentation (XII - XV centuries). Ulyanovsk, 1982.

8. Makarov L. D.Old Russian monuments of the middle course of the river Pijmas // Problems of the medieval archeology of the Volga Finns. Archeology and ethnography of the Mariy Territory. Yoshkar-Ola, 1994. Vol. 23. P. 155 - 184.

9. Nikitin T. B.Yolyalsky Selishche (to the issue of Mary-Russian relations in the Epoch of the Middle Ages) // Inter-ethnic relations of the population of the Mari Territory. Archeology and ethnography of the Mariy Territory. Yoshkar-Ola, 1991. Vol. 20. P. 22 - 35.

10. She is.On the nature of the Marytsev settlement in the II thousand n. e. On the example of the Little-Sundar settlement and its counties // New materials on the archeology of the Middle Volga region. Archeology and ethnography of the Mariy Territory. Yoshkar-Ola, 1995. Vol. 24. P. 130 - 139.

11. She is.Markets in the Epoch of the Middle Ages (by archaeological materials). Yoshkar-Ola, 2002.

12. Safargaliyev M. G.The decay of the Golden Horde // at the junction of continents and civilizations ... (from the experience of education and decay of the Empire XXVI centuries). M., 1996. P. 280 - 526.

13. Fedorov-Davydov G. A.Public system Golden Horde. M., 1973.

14. Khlebnikova T. A.Archaeological monuments of the XIII - XV centuries. In the correspondence of the Mari ASSR, the origin of the Mari people: the materials of the scientific session conducted by the Mari Research Institute of Language, Literature and History (December 23 - 25, 1965). Yoshkar-Ola, 1967. P. 85 - 92.

Topic 6. Kazan Khanate

Kazan Khanate originated during the decay period of the Golden Horde - as a result of the appearance of the 30s - 40th. XV century On the middle of the Volga region of the Goldenordinian Khan Ulu-Mohammed, his courtyard and combat forces, which in the aggregate played the role of a powerful catalyst in the consolidation of the local population and the creation of public education, the still decentralized Rus. Kazan Khanate bore in the West and the North with the Russian state, in the east - with the Nogai Horde, in the south - with Astrakhan Khanate and in the south-west - with Crimean Khanate. Khanate was divided on the parties: mountain (right bank of the Volga east of the Sura River), meadow (Left Bank Volga to the north and northwest of Kazan), Arskaya (Kazani pool and the adjoining areas of Middle Vyatka), coast (Left Bank of Volga south and south-east of Kazan, Lower Prikamye). The parties shared on Daruga, and those on the uluses (parish), hundreds, dozens. In addition to the Bulgar-Tatar population (Kazan Tatars), Mari ("Cheremis"), South Udmurts ("Vyatyoki", "Aries"), Chuvashi, Mordva (mostly Erzya), were also lived in Khanate.

The average Volga region in the XV - XVI centuries. It was considered the land economically developed and rich in natural resources. Kazan Khanate was a country with ancient agricultural and livestock traditions developed by handicraft (forging, jewelry, leather, weaving) production, with accelerated revisions during periods of relative political stability of internal and external (especially transit) trade; The capital of Khanate Kazan was one of the largest cities in Eastern Europe. In general, the economy of most of the local population was integrated, hunting, fishing and Bortnovnia, who worn commercial character also played a significant role.

Kazan Khanate was one of the options of Eastern Despoty, to a large extent, it inherited the tradition of the state system of the Golden Horde. At the head of state stood Khan (in Russian - "Tsar"). His power was limited to the Council of Higher Non-Sofa. Members of this Council were the title of "Karachi". Atalyki (revenues, educators), Imyldashi (dairy brothers), who seriously influenced the adoption of certain state decisions were also included in the Khan Khan. There was a general meeting of Kazan secular and spiritual feudalists - Kurultay. It solved the most important questions from the field of external and internal politics. In Khanate, the branched official apparatus functioned in the form of a special palace-primary control system. In it grew the role of the office, consisting of several Bakshi (identical to Russian deviats and the attaincam). Legal relationships were regulated by the Sharia and the norms of customary law.

All lands were considered the property of Khan, personified the state. Khan demanded that the use of the Earth is a natural and monetary rente tax (Yasak). Due to Yasaku, the Khan treasury was replenished, the apparatus of officials was supplemented. Khan has also personal possessions by the type of palace land.

In Khanate, there was an institution of conditional complaints - Suiurgal. Suiurgal was hereditary land award, subject to a person who received him, a military or other service in favor of Han, along with a certain number of riders; At the same time, the owner of Suiurgal received the right of judicial and administrative and tax immunity. The Tarkhanism system was widespread. Feodala-Tarkhans, except immunity, personal freedom from judicial responsibility, possessed and some other privileges. The title and status of Tarkhan, as a rule, pledged for special merits.

The numerous class of Kazan faeodals was involved in the sphere of suyourgal-tarkhany. His tip was emirs, hakims, biki; Murza related to middle feudal feudals and were shared (Ulanna); The lower layer of serving people was urban ("ICC") and rural ("Icihi") Cossacks. The numerous layer inside the feudal class was the Muslim clergy that had a significant impact in Khanate; At his disposal was also land ownership (Vacuished land).

The main part of the population of the Khanate - Agriculties ("Igencheleer"), artisans, merchants, the Netaitar part of the Kazan subjects, including the main part of the local nobility, were related to the category of suggestive people, the "black people" ("Kara Halyk"). In Khanate, there were more than 20 types of taxes and duties, including the main thing was Yasak. Practiced and temporary durations - forest harvesting, public construction work, a post-car service, maintaining in the proper state of communication (bridges and roads). A combat men's portion of the consolidated population was to participate in wars in the composition of the militia. Therefore, "Kara Halyk" can be considered as a semi-serving class.

In Kazan Khanna, a social group of personally dependent people was allocated - a collar (slaves) and Churalar (representatives of this group were in less severe dependence than a collar, often this term appears as a title of serving military nobility). The slaves were mainly Russian captives. Those prisoners who accepted Islam remained in the territory of Khanate and translated into the position of the dependent peasants or artisans. Although slave labor in Kazan Khanate was used quite widely, the main part of the prisoners was usually exported to other countries.

In general, the Kazan Khanate was not very different from the Moscow state in its economic estate, the level of economic and cultural development, but it significantly inferior to him in its area, by the magnitude of natural, human and economic resources, on the scale of agricultural and craft products produced and less homogeneously in ethnic plan. In addition, Kazan Khanate, in contrast to the Russian state, was weakly centralized, so there were more common collisions in it, weakening the country.

Topics of abstracts

1. Kazan Khanate: population, state system and administrative-territorial device.

2. Land legal relations in Kazan Khanate.

3. Economy and culture of Kazan Khanate.

Bibliographic list

1. Alishev S. Kh.

2. Bakhtin A. G.XV - XVI century in the history of the Mari Territory. Yoshkar-Ola, 1998.

3. Dimitriev V.D.On the Holy Middle Magnia // Questions of History. 1956. №12. P. 107 - 115.

4. He isOn the socio-political strict and management in the Kazan Earth // Russia on the paths of centralization: a collection of articles. M., 1982. P. 98 - 107.

5. The history of the Tatar ASSR. (From ancient times to this day). Kazan, 1968.

6. Kizilov Yu. A.

7. Muhamedyarov S. F.Land legal relations in Kazan Khanate. Kazan, 1958.

8. Tatars of the Middle Volga region and Viurala. M., 1967.

9. Tagirov I. R.The history of the national statehood of the Tatar people and Tatarstan. Kazan, 2000.

10. Khamidullin B. L.

11. Khudyakov M. G.

12. Chernyshev E. I.Selion of Kazan Khanate (on scribe books) // Questions of ethnogenesis of the Turkic-speaking peoples of the Middle Volga region. Archeology and ethnography of Tataria. Kazan, 1971. 1. P. 272 \u200b\u200b- 292.

Topic 7. The economic and socio-political position of Marijtsev in the composition of Kazan Khanate

Markets were not included in the Kazan Khanate for the violent way; Dependence on Kazan arose due to the desire to prevent an armed struggle with the aim of joint confrontation between the Russian state and in the order of the current tradition of the payment of Dani by Bulgarian and the Goldenordan representatives of the authorities. Allied, confederative relations established between the Mariers and the Kazan Government. At the same time, there were noticeable differences in the position of the mountain, meadow and north-western Mari in the composition of Khanate.

The main part of Mariers the economy has been complex, with a developed agricultural basis. Only from the North-Western Mariers because of natural conditions (they lived in the area of \u200b\u200balmost solid marshes and forest arrays) agriculture played a secondary role compared to forestry and cattle breeding. In general, the main features of the economic life of Mariy residents of the XV -XVI centuries. did not undergo significant changes in comparison with the previous time.

Mountain Mariers, who lived, like Chuvashi, Eastern Mordvo and Sviyazh Tatars, on the mountain side of the Kazan Khanate, were allocated to active participation in contacts with the Russian population, relative weakness of ties with the central regions of Khanate, from which they were separated by a large Volga River. At the same time, the mountain side was under a fairly rigid military police control, which was associated with a high level of economic development, the intermediate position between the Russian lands and Kazan, the growth of Russia's influence in this part of Khanate. In the right bank (due to its special strategic status and high economic development), foreign troops were somewhat more often invaded - not only Russian warriors, but also steppe warriors. The position of the mountain people was complicated by the presence of trunk water and land on Russia and in the Crimea, since the posttoyalty was very hard and burdensome.

Meadow Mariers, unlike the mountain, did not have close and regular contacts with the Russian state, they were more connected with Kazan and Kazan Tatars in political, economic, cultural terms. In terms of its economic development, meadow marries were not inferior to mountain. Moreover, the left bank economy on the eve of the fall of Kazan developed in a relatively stable, calm and less rigid military-political situation, so contemporaries (A. M. Karbsky, the author of Kazan history) describe the welfare of the population of the meadow and especially the Arski side most enthusiastically and colorfully. The dimensions of the paid population of the population of the mountain and meadow sides were also not very different. If the burden of warning service was more felt on the mountain side, then on meadow - construction: it was the population of the left bank who built and supported the powerful fortification facilities of Kazan, Arska, various casualties, sitting in proper condition.

North-Western (Vetry and Cochays) Mariers were relatively weakly drawn into the orbit of the Hannai power due to the remoteness from the center and because of relatively low economic development; At the same time, the Kazan government, fearing Russian military campaigns from the north (from Vyatka) and the North-West (from Galic and Ustyug), sought to allied relations with the windy, Cokshai, Pijan, Yaraski Mari leaders, who also had a benefit in support of the cesspasizing Tatar actions in relation to the outskirts of Russian lands.

Topics of abstracts

1. The livelihood of Mariers in the XV - XVI centuries.

2. The meadow side as part of Kazan Khanate.

3. Mountain side as part of Kazan Khanate.

Bibliographic list

1. Bakhtin A. G.Peoples of the mountain side as part of Kazan Khanate // Mari El: Yesterday, today, tomorrow. 1996. №1. P. 50 - 58.

2. He isXV - XVI century in the history of the Mari Territory. Yoshkar-Ola, 1998.

3. Dimitriev V.D.Chuvashia in the era of feudalism (XVI - the beginning of the XIX centuries). Cheboksary, 1986.

4. Dubrovina L. A.

5. Kizilov Yu. A.Earth and peoples of Russia in the XIII - XV centuries. M., 1984.

6. Shikaeva T. B.Economic inventory Mariers of the XIV - XVII centuries // From the history of the economy of the Mari Territory. Archeology and ethnography of the Mariy Territory. Yoshkar-Ola, 1979. Vol. 4. P. 51 - 63.

7. Khamidullin B. L.The peoples of the Kazan Khanate: Ethnosociological study. - Kazan, 2002.

Theme 8. "Military Democracy" of Medieval Mari

In the XV - XVI centuries. Markets, like other nations of the Kazan Khanate, except Tatars, were at the transitional stage of the development of society from primitive to early refortional. On the one hand, there was a selection of individual-family ownership within the framework of the landlocked union (neighbor community) of individual-family ownership, the pacecelly work flourished, property differentiation grew, and on the other hand, the class structure of society did not gain its clear outlines.

Mari patriarchal families united into patronized groups (satuned, tuk, surrum), and those in larger landing unions (TITES). Their unity was based not on blood bonds, but on the principle of neighborhood, to a lesser extent - on economic relations, which were expressed in various kinds of mutual "lists" ("V."), joint ownership of common areas. Palemary unions were, among other things, unions of military mutual assistance. Perhaps the tyste was geographically compatible with hundreds and uluses of the period of the Kazan Khanate. Hundreds, uluses, dozens managed by centuries or hundreds of princes ("Schÿdövuly", "Puddle"), the foremen ("Luvuly"). Sotniki assigned some part of the Yasaka charged by them in favor of the Khan treasury from subordinates of ordinary communities, but at the same time used their authority as smart and courageous people as skillful organizers and military leaders. Centuries and forens in the XV - XVI centuries. We have not yet managed to break with primitive democracy, at the same time the government of representatives knew more and more inheritance.

The feudalization of the Mari Society accelerated due to the Turkic-Mari synthesis. In relation to the Kazan Khanty, ordinary communities performed as a feudal-dependent population (in fact they were personally free people and were part of a peculiar semi-serving class), and to know - as serial vassals. Among Marytsev began to stand out in a special military estate, representatives of nobility - Mamici (Imilds), Bogatyri (Batyr), who probably already had some relevant to the feudal hierarchy of the Kazan Khanate; On the lands with the Mari population began to appear feudal possessions - Belyaki (administrative and consulting districts given by Kazan Khans as a reward for the service with the right to charge Yasaka from land and various commercial land, which were in the collective use of the Mari population).

The domination of military-democratic orders in the medieval Mari society was the environment where immanent impulses were laid for raids. The war, which was previously led only to take revenge on attacks or to expand the territory, now becomes constant fisheries. The property bundle of ordinary communities, the economic activity of which was difficult to have sufficiently favorable natural conditions and a low level of development of productive forces, led to the fact that many of them began to more except for their community in search of funds to meet their material needs and in the desire to raise their Status in society. Fodalized to know, which has been to a further increase in wealth and its socio-political weight, also sought outside the community to find new sources of enrichment and strengthen their power. As a result, the solidarity of two different layers of communities arose, between which "Military Union" was formed for the purpose of expansion. Therefore, the power of the Mari "Princes" along with the interests of the nobility still continued to reflect and generally extensive interests.

The greatest activity in raids among all groups of the Mari population was shown by the North-Western Mari. This was due to their relatively low level of socio-economic development. Meadow and mountain marine marines engaged in agricultural labor took less active participation in military campaigns, in addition, the local protoferic tip had other than military, ways to strengthen their power and further enrichment (first of all, by strengthening ties with Kazan).

Topics of abstracts

1. Social structure of the Mari Society of the XV - XVI centuries.

2. Features of the "military democracy" of medieval marries.

Bibliographic list

1. Bakhtin A. G.XV - XVI century in the history of the Mari Territory. Yoshkar-Ola, 1998.

2. He isForms of the ethnic organization in Marijtsev and some controversial problems of the history of the Middle Volga region of the XV - XVI centuries // Ethnological problems in the Policy society: the materials of the All-Russian School-Seminar "National Relations and Modern State Staff". Yoshkar-Ola, 2000. Issue 1. P. 58 - 75.

3. Dubrovina L. A.Socio-economic and political development of the Mari Territory in the XV - XVI centuries. (on the materials of the Kazan Chronicler) // Questions of the pre-revolutionary history of the Mariy Territory. Yoshkar-Ola, 1978. P. 3 - 23.

4. Petrov V. N.Hierarchy of Mari cult associations // Material and spiritual culture of Mariers. Archeology and ethnography of the Mariy Territory. Yoshkar-Ola, 1982. Vol. 5. P. 133 - 153.

5. Candles S. K.The main features of the social system of Mariers in the XV - the first half of the XVI centuries. // Finno-thoroughbred. 1999. №2 - 3. P. 69 - 71.

6. Stepanov A.Statehood of the ancient Marie // Mari El: yesterday, today, tomorrow. 1995. №1. P. 67 - 72.

7. Khamidullin B. L.The peoples of the Kazan Khanate: Ethnosociological study. Kazan, 2002.

8. Khudyakov M. G.From the history of the relationship between the Tatar and Mari Podalov in the XVI century // Poltysh - Prince Cheremis. Malyamba region. Yoshkar-Ola, 2003. P. 87 - 138.

Topic 9. Mari in the system of Russian-Kazan relations

In 1440 - 50s. Equality of forces remained between Moscow and Kazan, afterwards, relying on the success of the gathering of Russian lands, the Moscow government began to fulfill the task of the subordination of Kazan Khanate, and in 1487 there was a protectorate on it. The dependence on the grand mining authorities ceased in 1505 as a result of a powerful uprising and a successful two-year war with a Russian state, in which Mariers took an active part. In 1521, the Crimean Dynasty of Hires reigned in Kazan, known for its aggressive foreign policy towards Russia. The Government of the Kazan Khanate was in a difficult situation, when it was constantly choosing one of the possible political lines: either independence, but confrontation with a strong neighbor is a Russian state, or the state of peace and relative stability, but only under the condition of Moscow. Not only in the Kazan government circles, but among the subjects of Khanate, the split was planned between supporters and opponents of rapprochement with the Russian state.

The Russian-Kazan wars, completed by the accession of the Middle Volga region to the Russian state, were caused by both defense motifs and expansionist aspirations of both opposing parties. Kazan Khanate, carrying out aggression against the Russian state, sought at least to carry out robbery and capture prisoners, and as a maximum, to restore the dependence of Russian princes from Tatar khans, according to the sample of those orders that were during the power of the Goldenordian Empire. The Russian state, commensurately available forces and opportunities, tried to subordinate to its power of the Earth, who had previously part of the same Galotordin empire, including the Kazan Khanate. And all this happened in the conditions of a sufficiently acute, protracted and exhausting conflict between the Moscow State and Kazan Khanate, when, along with conquering goals, both opposing parties solved and the tasks of state defense.

Almost all groups of the Mari population took part in military campaigns to Russian lands, frequent during the hires (1521-1551, with interruptions). The reasons for the participation of Mari warriors in these campaigns are likely to be reduced to the following points: 1) the position of local nobility in relation to Khan as servicing vassals, and ordinary communities - a semi-serving class; 2) features of the stage of development of social relations ("Military Democracy"); 3) obtaining military production, including prisoners for their sale at slavery markets; 4) the desire to prevent Russian military-political expansion and popular monastic colonization; 5) Psychological motives - revenge, domination of Russophobic sentiment due to devastating invasions of Russian troops and fierce armed clashes in the territory of the Russian state.

In the last period of the Russian-Kazan confrontation (1521-1552) in 1521 - 1522 and 1534 - 1544. The initiative belonged to Kazan, which sought to restore the vassal dependence of Moscow, as was during the times of the Golden Horde. In 1523 - 1530 and 1545 - 1552. A wide and powerful attack on Kazan led Russian state.

Among the reasons for the joining of the Middle Volga region and, accordingly, the Mariers to the Russian state are indicated mainly by the following points: 1) the imperial type of political consciousness of the top management of the Moscow state, which arose during the struggle for the "Goldenopinian legacy"; 2) the task of ensuring the safety of Eastern Okrain; 3) Economic reasons (the need for fertile land for feudalists, tax revenues from a rich region, control over the Volga trading path and other promising plans). At the same time, historians tend to prefer some one of the indicated factors, moving the rest to the background or completely denying their meaning.

Topics of abstracts

1. Markets and the Russian-Kazan War 1505 - 1507.

2. Russian-Kazan relations in 1521 - 1535.

3. Hiking of the Kazan troops on Russian lands in 1534 - 1544.

4. Reasons to join the Middle Volga region to Russia.

Bibliographic list

1. Alishev S. Kh.Kazan and Moscow: Interstate relations in the XV - XVIVV. Kazan, 1995.

2. Basilevich K. V.The foreign policy of the Russian centralized state (the second half of the XV century). M., 1952.

3. Bakhtin A. G.XV - XVI century in the history of the Mari Territory. Yoshkar-Ola, 1998.

4. He isThe reasons for the joining of the Volga region and the Urals to Russia // Questions of History. 2001. №5. P. 52 - 72.

5. Zimin A. A.Russia on the threshold of the new time: (essays of the political history of Russia of the first third of the XVI century). M., 1972.

6. He isRussia at the turn of the XV - XVI centuries: (Essays of socio-political history). M., 1982.

7. Kappeler A.

8. Kargalov V. V.In the steppe border: the defense of the "Crimean Ukraine" of the Russian state in the first half of the XVI century. M., 1974.

9. Perestyatkovich G. I.

10. Smirnov I. I.Eastern policy of Vasily III // Historical Notes. M., 1948. T. 27. P. 18 - 66.

11. Khudyakov M. G.Essays on the history of Kazan Khanate. M., 1991.

12. Schmidt S. O.Eastern policy of Russia on the eve of Kazan Take // International Relations. Politics. Diplomacy of the XVI - XX century. M., 1964. P. 538 - 558.

Topic 10. Accession of the Mountain Mari to the Russian State

The entry of Mari in the Russian state was a multi-stage process, and mountain marines were first attached. Together with the rest of the population of the mountain side, they were interested in peaceful relations with the Russian state, while in the spring of 1545 a series of large treasures of Russian troops on Kazan began. At the end of 1546, Mountains (Tugai, Atchika) made an attempt to establish a military union with Russia and, together with political emigrants from among the Kazan Feudalov, the overthrow of Khan Safa-Hire and the construction of the Moscow Vassal Shah Ali's throne in order to prevent new invasions Russian troops and finish with the despotic prosecutor's internal policy of Khan. However, Moscow at that time had already taken a course on the final joining of Khanate - Ivan IV was married to the kingdom (this testifies to the nomination of his claim to the Kazan throne and other residences of the Goldenordian kings by the Russian state destination). Nevertheless, the Moscow government was not able to take advantage of a successfully started insurgency of Kazan faeodals led by Prince Kadysshi against Safa-Gurya, and the assistance proposed by mountain people was rejected by Russians. The mountain side continued to be considered by Moscow as an enemy territory and after winter 1546/47. (Hiking to Kazan in winter 1547/48 and in winter 1549/50).

By 1551, a plan to join the Kazan Khanate to Russia was ripe in Moscow government circles, which provided for the rejection of the mountain side, followed by turning it into a support base for capturing the rest of the Khanate. In the summer of 1551, when a powerful military outpost was erected at the mouth of Sviyagi (Sviyazhsky fortress), it was possible to accomplish the mountain side to the Russian state.

The reasons for the entry of the mountain marine marines and the rest of the population of the mountain parties to Russia, apparently, were: 1) Entering the numerous contingent of Russian troops, the construction of the city-fortress of Sviyazhsk; 2) escape into Kazan of the local anti-Moskovskaya group of feudal groups, which could organize resistance; 3) population fatigue from devastating invasions of Russian troops, his desire to establish peaceful relations by restoring the Moscow Protectorate; 4) the use of Russian diplomacy of the anti-grocery and promotional moods of mountain people in order to directly inclusion of the mountain parties to Russia (on the actions of the population of the mountain side seriously affected the arrival at a swive together with Russian voivpets of the former Kazan Khan Shah-Ali, accompanied by five hundred Tatar feudalists who entered the Russian service); 5) bribing local nobility and ordinary warriors-militia, the liberation of mountain people from taxes for three years; 6) Comparatively close connections of the peoples of the mountainside with Russia in previous joining years.

Regarding the character of the attachment of the mountain side to the Russian state among historians, there was no consensus. One part of scientists believes that the peoples of the mountain side became the composition of Russia voluntarily, others argue that it was violent capture, the third adhere to the versions about the peaceful but forced character of join. Obviously, in the joining of the mountain side to the Russian state, they played their role as the causes and circumstances of a military, violent and peaceful, non-violent nature. These factors mutually complemented each other, giving it to entering the mountain marine marines and other nations of the mountain parties to Russia an exceptional peculiarity.

Topics of abstracts

1. "Embassy" of the Mary Marytz to Moscow in 1546

2. Construction of the Sviyazhsk and the adoption by the Mary Mary of Russian citizenship.

Bibliographic list

1. IPLATOV G.N.Forever with you, Russia: about the accession of the Mari Territory to the Russian state. Yoshkar-Ola, 1967.

2. Alishev S. Kh.The joining of the peoples of the Middle Volga region to the Russian state // Tataria in the past and present. Kazan, 1975. P. 172 - 185.

3. He isKazan and Moscow: Interstate relations in the XV - XVI centuries. Kazan, 1995.

4. Bakhtin A. G.XV - XVI century in the history of the Mari Territory. Yoshkar-Ola, 1998.

5. Burdy G. D.

6. Dimitriev V.D.Peaceful joining Chuvashia to the Russian state. Cheboksary, 2001.

7. Candles S. K.. The entry of the mountain Mariers in the Russian state // Actual problems of history and literature: Materials of the Republican Inter-University Scientific Conference V Tarasovsky readings. Yoshkar-Ola, 2001. P. 34 - 39.

8. Schmidt S. Yu.The eastern policy of the Russian state in the middle of the XVI. and the "Kazan War" // 425th anniversary of the voluntary entry of Chuvashia to Russia. Works feeling. Cheboksary, 1977. Issue 71. P. 25 - 62.

Topic 11. Accession of the Left-Bank Mariers to Russia. Cheremis War 1552-1557.

Summer 1551 - in spring 1552. The Russian state provided a powerful military-political pressure on Kazan, the implementation of a plan for the gradual liquidation of Khanate was launched by the device of Kazan governorship. However, in Kazan, anti-Russian sentiments were too strong, they probably grew as pressure from Moscow increases. As a result, on March 9, 1552, Kazan refused to let into the city of Russian governor and accompanying his troops, and the entire plan of the bloodless joining of Khanate to Russia collapsed overnight.

In the spring of 1552, the anti-Moskovskoye uprising broke out on the mountain side, as a result of which the territorial integrity of Khanate was actually restored. The reasons for the uprising of the mountain people were: the weakening of the military presence of Russians on the territory of the mountain side, the active offensive actions of the left-bank Kazan, in the absence of response measures from the Russians, the violent nature of the mining parties to the Russian state, serving Shah Ali beyond the limits of Khanate, in Casimov. As a result of large-scale punitive treasures of the Russian troops, the uprising was suppressed, in June-July 1552. Mountain people re-made the oath of the Russian king. So, in the summer of 1552, the mountain marine marines finally entered the Russian state. The results of the uprising convinced mountain people in the futility of further resistance. The mountain side, being the most vulnerable and at the same time important in the military-strategic plan of the Kazan Khanate, could not become a powerful focus of the national liberation struggle. Obviously, such factors such as the privileges and all kinds of gifts provided by the Moscow Government in 1551 were played a prominent role, the presence of the experience of multilateral relations of the peaceful nature of the local population with Russians, a complex, controversial nature of the relationship with Kazan in previous years. As a result of these reasons, most mountain people during the events of 1552 - 1557. There was a loyal power of the Russian sovereign.

In the period of the Kazan war 1545 - 1552. Crimean and Turkish diplomats conducted an active work on the creation of the Anti-Moskovo Union of Turkic Muslim states to resist the powerful Russian expansion in the eastern direction. However, the unification policy failed due to the industrial and anti-cycle position of many influential Nogai Murz.

In the battle for Kazan in August - October 1552, a huge number of troops participated on both sides, while the number of precipitated exceeded the number of deposited at the initial stage in 2 - 2.5 times, and in front of the decading storm - 5 times. In addition, the Russian state troops were better prepared in military-technical and military engineering; Ivan IV armies also managed to defeat the Kazan troops in parts. October 2, 1552 Kazan Pala.

In the first days after the Kazan take, Ivan IV and his environment conducted events to organize the management of the conquered country. For 8 days (from 2 to 10 October), the priests were given to the oath and the Tatars. However, the main part of the left-bank Mariers did not show humans and already in November 1552 the Mari Mary of the meadow rose to the struggle for their freedom. The anti-Moskosie armed speeches of the peoples of the Middle Volga region after the fall of Kazan, it is customary to call the Cheremis Wars, since marries showed the greatest activity, at the same time the rebel movement on the Middle Volga region in 1552-1557. It is, in its essence, the continuation of the Kazan war, and the main goal of his participants was the restoration of Kazan Khanate. People's liberation movement 1552 - 1557 On average, the Volga region was caused by the following reasons: 1) defend its independence, freedom, the right to live in their own way; 2) the struggle of local nobility for the restoration of orders existing in Kazan Khanate; 3) Religious confrontation (Volga peoples - Muslims and pagans - seriously feared for the future of their religions and culture as a whole, because immediately after the capture of Kazan Ivan IV began to destroy the mosques, to build Orthodox churches in their place, destroy the Muslim clergy and pursue a violent baptism ). The degree of influence of Turkic-Muslim states on the course of events on average Volga region was insignificant, in some cases potential allies even interfered with the rebels.

Resistance movement 1552 - 1557. Or the first Cheremis war developed by waves. The first wave is November - December 1552 (individual outbreaks of armed performances on the Volga and near Kazan); Second - winter 1552/53 - early 1554. (the most powerful stage that swept all the left bank and part of the mountain side); Third - July - October 1554 (the beginning of the recession of resistance movement, split among the rebels from the Arsk and coherent); The fourth is the end of 1554 - March 1555. (Participation in the anti-Moskovsk armed speeches of only Left-Bank Mariers, the beginning of the leadership by the Mamich Berdem by the Mamich Berdham by the Mamich Beredem); Fifth - end 1555 - summer 1556. (a rebel movement under the leadership of Mamich-Berdya, support for his Arsk and coastal people - Tatars and Southern Udmurts, Mamich-Berdya captivity); Six, last - end 1556 - May 1557. (widespread cessation of resistance). All waves received their impulse on the meadow side, while the left-bank (meadow and north-western) Mari shifted themselves as the most active, uncompromising and consistent participants in the resistance movement.

Kazan Tatars also took an active part in the war 1552 - 1557, fighting for the restoration of the sovereignty and independence of their state. But still their role in the rebel movement, with the exception of some of his stages, was not the main thing. This was due to several factors. First, Tatars in the XVI century. experienced a period of feudal relations, they were classically differentiated and such solidarity, which was observed in the left-bank Mariers who did not know the class contradictions, they no longer had (in many ways, because of this, the participation of the Tatar society in the Anti-Motor rebel movement was not distinguished). Secondly, inside the class of the feudal police, there was a struggle between the birth, which was due to the influx of foreign (Ordane, Crimean, Siberian, Nogai) and weakness of the central government in Kazan Khanate, and this successfully used the Russian state, which could drag to its side a significant group Tatar feudalists before the fall of Kazan. Thirdly, the proximity of the socio-political systems of the Russian state and Kazan Khanate facilitated the transition of the feudal nobility of Khanate to the feudal hierarchy of the Russian state, while the Mari Profofodal Tip had weak ties with the feudal structure and the other state. Fourth, settlements of the Tatars, unlike most left-bank Mariers, were in relative proximity to Kazan, major rivers and other strategically important ways of communication, in the area where there were few natural barriers that could seriously complicate the movement of punitive troops; In addition, it was usually economically developed areas attractive to feudal exploitation. Fifth, as a result of the fall of Kazan in October 1552, it was destroyed, perhaps the bulk of the most combed part of Tatar troops, armed detachments of the left-bank Mariers then suffered to a much lesser extent.

The resistance movement was suppressed as a result of large-scale punitive operations of Ivan IV troops. In a number of episodes, rebel performances took the form of civil war and class struggle, but the main motive remained the struggle for the liberation of its land. The resistance movement ceased due to several factors: 1) continuous armed clashes with the royal troops, which brought innumerable victims and destroying to the local population; 2) mass hunger and epidemic of plague, which came from the Savolzhsky steppes; 3) Left-Bank Mariers lost to support their former allies - Tatars and South Udmurts. In May 1557, representatives of almost all groups of meadow and northwestern Marietsev brought the oath of the Russian king.

Topics of abstracts

1. Fall of Kazan and Marijah.

2. Causes and driving forces of the First Cheremis War (1552 - 1557).

3. Akapar and Boltush, Altysh and Mamich Berdea on the fracture of Mari history.

Bibliographic list

1. IPLATOV G.N.

2. Alishev S. Kh.Kazan and Moscow: Interstate relations in the XV - XVIVV. Kazan, 1995.

3. Andreyanov A. A.

4. Bakhtin A. G.On the question of the reasons of the rebel movement in the Mari Territory in the 50s. XVI in. // Mariy Archaeographic Bulletin. 1994. Vol. 4. P. 18 - 25.

5. He isOn the question of the nature and driving forces of the uprising 1552 - 1557. On average Volga region // Mariy Archaeographic Bulletin. 1996. Vol. 6. P. 9 - 17.

6. He isXV - XVI century in the history of the Mari Territory. Yoshkar-Ola, 1998.

7. Burdy G. D.Fighting Russia for the Middle and Lower Volga region // Teaching history in school. 1954. №5. Pp. 27 - 36.

8. Ermolaev I. P.

9. Dimitriev V.D.The anti-Motion movement in the Kazan land in 1552 - 1557 and the attitude towards it of its mountainside // Folk school. 1999. №6. P. 111 - 123.

10. Dubrovina L. A.

11. Poltysh - Prince Cheremis. Malyamba region. - Yoshkar-Ola, 2003.

Topic 12. Cheremis Wars 1571-1574 and 1581-1585. The consequences of Marytsev's accession to the Russian state

After the uprising 1552 - 1557. The royal administration began to establish a rigid administrative and police control over the peoples of the Middle Volga region, but at first it was possible to be done only on the mountain side and in close proximity to Kazan, while on most of the meadow the authorities of the administration was nominal. The dependence of the local left-bank Mari population was expressed only that it paid a symbolic tribute and exhibited warriors from his environment whose sent to the Livonian war (1558 - 1583). Moreover, the meadow and northwestern Mariets continued to make raids on Russian lands, and local leaders actively established contacts with Crimean Khan in order to conclusted the Anti-Military Union. It is not by chance that the second Cheremis War 1571 - 1574. Began immediately after the hike of the Crimean Hana Davlet-Hire, who ended with the seizure and burning Moscow. The causes of the Second Cheremis War were, on the one hand, the same factors that prompted the Volga peoples to start an anti-Moskoy rebel movement shortly after the fall of Kazan, on the other hand, the population, which was under the most stringent control on the part of the royal administration, was displeased with increasing the volume of duties, abuse and a shameless arbitrariness of officials, as well as a strip of failures in the tightened Livonian war. So in the second major uprising of the peoples of the Middle Volga region, national liberation and antipodeal motives were intertwined. Another distinction of the Second Cheremis war from the first was a relatively active intervention of foreign countries - Crimean and Siberian Khanate, the Nogai Horde and even Turkey. In addition, the uprising embraced the neighboring regions, which have already entered the time of Russia - the Lower Volga region and the Ural. With the help of a whole complex of measures (peace negotiations with the achievement of a compromise with representatives of the moderate wing of the rebels, bribers, insulation of the rebels from their foreign allies, punitive hikes, the construction of fortresses (in 1574, Cochaisk, the first city in the territory of the territory The modern Republic of Mari El)) The Government of Ivan IV Grozny managed to first split the rebel movement, and then suppress it.

The next armed presentation of the peoples of the Volga region and the Viurary, which began in 1581, was caused by the same reasons as the previous one. The new thing was that the tough administrative-police supervision began to spread on the meadow side (putting into the local population of the heads ("Watchmen") - Russian seruners who carried out control, partial disarmament, confiscation of horses). The uprising began in a subdomain in the summer of 1581 (the attack of Tatars, Khantants and Mansi to the possessions of Stroganov), then the excitement returned to the Left Bank Mariers, they soon joined the mountain marine marines, Kazan Tatars, Udmurts, Chuvashi and Bashkirs. The rebels blocked Kazan, Sviyazhsk and Cheboksary, committed distant trips to the depths of Russian territory - to Lower Novgorod, Hlynov, Galich. The Russian government was forced to urgently stop the Livonian war, concluding a truce with the Rouch Respiracle (1582) and with Sweden (1583), and to throw significant forces to the doubt of the Volga population. The main methods of the struggle against the rebels were punitive campaigns, the construction of fortresses (in 1583, Kozmodemiansk, in 1584 - Tsarevokokshaysk, in 1585 - Tsarevosanchursk), as well as peace negotiations, during which Ivan IV, and after his death actual The ruler of Russia Boris Godunov promised those who wanted to stop the resistance to amnesty and gifts. As a result, in the spring of 1585, "finished by the sovereign of the king and the great prince Fedor Ivanovich All Russia Cheremis in the age of the world."

The entry of the Mari people into the Russian state can not be unequivocally described as evil or good. Both negative and positive consequences of Mari's entry into the system of Russian statehood, closely intertwining each other, began to manifest itself in almost all areas of the Company's development. However, Markets and other nations of the Middle Volga region collided in general with a pragmatic, discreet and even soft (compared to Western European) imperial policies of the Russian state. This was due not only to fierce resistance, but also a minor geographical, historical, cultural and religious distance between the Russians and the peoples of the Volga region, as well as rising to the early medieval traditions of multinational symbiosis, the development of which in the future led to what is commonly called the friendship of the peoples. The main thing is that, despite all the terrible shocks, Markets are still preserved as an ethnos and became an organic part of the mosaic of a unique Russian super eton.

Topics of abstracts

1. The second Cheremis War 1571 - 1574.

2. Third Cheremis War 1581 - 1585.

3. Results and consequences of the accession of Mariers to Russia.

Bibliographic list

1. IPLATOV G.N.The socio-political movement and class struggle in the Mari Territory in the second half of the XVI century (to the question of the nature of the "Cheremis Wars") // Peasant farming and culture of the village of Middle Volga region. Yoshkar-Ola, 1990. P. 3 - 10.

2. Alishev S. Kh.The historical destinies of the peoples of the Middle Volga region. XVI - beginning of the XIX century. M., 1990.

3. Andreyanov A. A.Tsarevokokshaysk City: History Pages (End XVI - early XVIII century). Yoshkar-Ola, 1991.

4. Bakhtin A. G.XV - XVI century in the history of the Mari Territory. Yoshkar-Ola, 1998.

5. Ermolaev I. P.The middle Volga region in the second half of the XVI - XVII centuries. (Management of the Kazan Territory). Kazan, 1982.

6. Dimitriev V.D.The national-colonial policy of the Moscow government in the middle Volga region in the second half of the XVI - XVII centuries. // Bulletin of the University of Chuvash. 1995. №5. Pp. 4 - 14.

7. Dubrovina L. A.The first peasant war in the Mari Territory // From the history of the peasantry of the Mariy Territory. Yoshkar-Ola, 1980. P. 3 - 65.

8. Kappeler A.Russia is a multinational empire: the emergence. History. Disintegration / lane. with it. S. Chervonna. M., 1996.

9. Kuzeev R. G.The peoples of the Middle Volga region and the South Urals: an ethnogenetic look at the story. M., 1992.

10. Perestyatkovich G. I.Volga region in the XV and XVI centuries: (essays from the history of the region and its colonization). M., 1877.

11. Sanukov K. N.The foundation of the city of Tsareva in Cochege // From the history of Yoshkar-Ola. Yoshkar-Ola, 1987. P. 5 - 19.

Dictionary of outdated words and special terms

Bakshi - an official engaged in office work in the office of the central and local institutions of Kazan Khanate.

The struggle for the "goldside inheritance" - the struggle between several Eastern European and Asian states (the Russian state, Kazan, Crimean, Astrakhan Khanate, the Nogai Orda, the Polish-Lithuanian state, Turkey) for the land, previously located in the Golden Horde.

Bortfreathe - collection of honey of wild bees.

Beach (Bay) - the ruler of the district (area) is usually a member of the Khan sofa.

Vassal - subordinate, dependent person or state.

Voivode - commander of the troops, the head of the city and the county in the Russian state.

(MÿMA) - the tradition of gratuitous collective mutual assistance in the Mari rural communities, usually practiced in the period of large agricultural work.

Homogeneous - uniform in composition.

Mountains - population of the mountainside of the Kazan Khanate (Mary Mary, Chuvashi, Sviyazh Tatars, Eastern Mordva).

Tribute - natural or cash will charged from the conquered people.

Daruga - a large administrative and territorial and applied unit in the Golden Horde and Tatar Khannies; Also, the governor of Khan, engaged in collecting Dani, duties.

Dozen - small administrative and territorial and applied unit.

Foreman position in the peasant community, head of dozens.

DIAKI and FISHCHES - the office managers of the Office of the Central and Local Institutions of the Russian State (the fits were located below in their position on the service stairs and submitted to the devices).

Life - in the Russian Orthodox Church, the moral narration about the life of the saint.

ILEM - a small family settlement in Marijtsev.

Imperial - associated with the desire to attach other countries and peoples and keep them in different ways as part of one large state.

Maps (Arvulya, Joshchi, Oneng) - mary Priest.

Fasten - fortress, strengthening; Fabulous place.

Kuguz (Kugeza) - elder, Chief of Mari.

Puddle - sotnik, a hundredth prince in Mariytsev.

Murza - feodal, head of a separate family or horde in the Golden Horde and Tatar Khanate.

Raid - sudden attack, short-term invasion.

Obel (Ulan) - representative of the middle layer of the feudal of the Kazan Khanate, horse warrior with a peak; In the Golden Horde - the prince from the genus Genghis Khan.

Parcel - family-individual.

Protectorate - the form of dependence in which a weak country, while maintaining some independence in the internal affairs, is actually subordinated to another, stronger state.

Profofodal - dopy, intermediate between primitive and feudal, Military Democratic.

Sotnik, hundredth prince - position in the peasant community, head of hundreds.

A hundred - administrative and territorial and applied unit uniting several settlements.

Side - One of the four major geographical and administrative-territorial regions of the Kazan Khanate.

Tysta - the ownership sign, the "banner" of Mari residents; Also the Union of several Mari settlements, located next to each other.

Ulus - administrative and territorial unit in Tatar Khunnov, region, district; Initially, the name of a group of families or tribes subordinated to a certain feudal and nomochemia on its lands.

Sawniki - russian river pirates floating on the ears (flat-bottomed sailing and rude boats).

Khakim - the ruler of the region, cities, ulus in the Golden Horde and Tatar khanate.

Haraj - pick-up or pillow to sue, usually not exceeding tithing.

Sharia - the arch of Muslim laws, rules and principles.

Expansion - policies aimed at submission of other countries to seize other people's territories.

Emir - the leader of the genus, the ruler of the ulus, the holder of large land ownership in the Golden Horde and Tatar Khanate.

Ethnonym - name of the people.

Label - gramist in the Golden Horde and Tatar Khoneys.

Yasak - the main natural and monetary file, which was treated by the population of the Middle Volga region as part of the Golden Horde, then the Kazan Khanate and the Russian state before the beginning of the XVIII century.

Chronological table

IX - XI centuries.- Completion of the formation of the Mari Ethnic Sheet.

960s.- The first written mention of Mariers ("C-R-Mis") (in the letter of the Khazar Kagan Joseph Hasday Ibn-Shaperuut).

End of x in.- The fall of the Khazar Kaganate, the beginning of the Marytsev addiction from the Volga-Kama Bulgaria.

The beginning of the XII century.- Mention of Mariers ("Cherems") in the "Tale of Bygone Years".

1171- The first written mention of the town of Radilov, built on the territory of the settlement of Eastern Mary and Western Mari.

End of the XII century.- the emergence of the first Russian settlements on Vyatka.

1221- The basis of Nizhny Novgorod.

1230 - 1240s.- Conquest of Mari Land Mongol-Tatars.

1372- The foundation of the city of Kurdysh.

1380, September 8 - The participation of hired Mari warriors in the Kulikovsky battle on the side of the darkness of Mamia.

1428/29, Winter - Bulgar raf, Tatars and Mariers led by Prince Ali-Baba to Galich, Kostroma, Pleso, Luh, Yuryevts, Kineshma.

1438 - 1445- the formation of Kazan Khanate.

1461 - 1462.- the Russian-Kazan War (the attack of Russian river flotilla on the Mari settlements on Vyatka and Kame, the raid of the Mari-Tatar troops on the parish near the Great Ustyug).

1467 - 1469.- The Russian-Kazan War, who ended with the signing of a peace treaty, through which Kazan Khan Ibrahim went on a series of concessions to the Great Prince Ivan III

1478, Spring - Summer - The unsuccessful campaign of the Kazan troops on Vyatka, the siege by the Russian troops of Kazan, the new concessions of Khan Ibrahim.

1487- Siege by the Russian troops of Kazan, the establishment of the Moscow Protectorate over Kazan Khanate.

1489- The campaign of the Moscow and Kazan troops on Vyatka, joining the Russian state of the Vyatka land.

1496 - 1497- Board in the Kazan Khanate of the Siberian Tsarevich Mamuka, overthrowing him as a result of a popular uprising.

1505, August - September - Unsuccessful campaign of the Kazan and Nogai troops to Nizhny Novgorod.

1506, April - June

1521, Spring - Anti-Moskovskoye uprising in the Kazan Khanate, the joke in the Kazan throne of the Crimean Dynasty of Gires.

1521, Spring - Summer "The raids of Tatars, Mariers, Mordvay, the crown on Uuja, under Galich, Nizhny Novgorod, Murom and Meshchers, the participation of the Kazan troops in the campaign of the Crimean Khan Mohammed-Hire to Moscow.

1523, August - September - The campaign of Russian troops to the Kazan lands, the construction of Vasil-Cities (Vasilsursk), the joining (temporary) mountain marine marine, Mordvoy and the Chuvash, who lived near Vasil-Cities, to the Russian state.

1524, Spring - Autumn - The unsuccessful campaign of Russian troops to Kazan (Mariy residents took an active part in the defense of the city).

1525- The opening of the Nizhny Novgorod Fair, the ban on the Russian merchants to trade in Kazan, a violent relocation (deportation) of the border Mari population on the Russian-Lithuanian border.

1526, summer - the unsuccessful campaign of the Russian troops on Kazan, the defeat of the Mari and Chuv's avant-garde of the Russian river flotilla.

1530, April - July - the unsuccessful large campaign of the Russian troops to Kazan (Mari warriors actually saved Kazan with their decisive actions, when Han Safa-Garyu was left at the most critical moment with his retinue and guard, and the fortress gate was open to the manner within a few hours).

1531, Spring - Rieza Tatars and Mariers on Uuzh.

1531/32, winter - The attack of the Kazan troops to the Zavolzhsky Russian lands - on Soligalich, Chukhlom, Uuzh, Volosts, Tolm, Tiksna, Singing, Tutto, is a terrible, on Efimyev Monastery.

1532, summer - Anticremian uprising in Kazan Khanate, restoration of the Moscow Protectorate.

1534, autumn - Rieza Tatars and Marijtsev at the surroundings of Unji and Galich.

1534/35, winter - The ruin of Kazan troops of the surroundings of Nizhny Novgorod.

1535, September - a coup in Kazan, the return of the Hires to the Khan throne.

1535, autumn - 1544/45, winter - Regular raids of the Kazan troops on Russian lands up to consistent Moscow, the surroundings of Vologda, the Great Ustyug.

1545, April - May - The attack of the Russian river flotilla on Kazan and settlements along the Volga, Vyatka, Kame and Sviaga, the beginning of the Kazan War 1545 - 1552.

1546, January - September - The fierce struggle in Kazan between the supporters of Shah Ali (Moscow Party) and Safa-Gurya (Crimean Party), the mass escape of Kazantsev abroad (to Russia and the Nogai Horde).

1546, beginning of December - The arrival of the Delegation of the Mountain Markets to Moscow, arriving in Moscow of the Ring of Prince Kadysh with the news about the anti-rapid uprising in Kazan.

1547, January - February - Wedding Ivan IV to the kingdom, the campaign of the Russian troops led by Prince A. B. Gorbatoy to Kazan.

1547/48, winter - The campaign of the Russian troops led by Ivan IV to Kazan, which was touched due to the sudden strong thaw.

1548, September - Unsuccessful attack of Tatars and Mariers led by Arak (URAC) - Hogwood on Galich and Kostroma.

1549/50, winter - The unsuccessful campaign of the Russian troops led by Ivan IV to Kazan (the taking of the city was prevented by a thaw, significant cutoff from the nearest military-food base - Vasil-Cities, as well as the desperate resistance of Kazan.

1551, May - July - The campaign of the Russian troops on Kazan and the mountainous side, the construction of the Sviyazhsk, the occurrence of the mountain side to the Russian state, the campaign of mountain people to Kazan, gifting and bribing the population of the mountain side.

1552, March - April - The refusal of Kazantsev from the project of peaceful entry into Russia, the beginning of the anti-mosmocliations on the mountain side.

1552, May - June - Suppression of the Anti-Moskovsky uprising of mountain people, joining the mountainous side of 150,000 Russian troops led by Ivan IV.

1552, October 3-10 - Bringing to the oath of the Russian king Ivan IV of the ordered Mariers and Tatars, the legal entry of the Mari Territory into Russia.

1552, November - 1557, May - The first Cheremis War, the actual entry of the Mari Territory into Russia.

1574, Spring - Summer - The foundation of Cochaisk.

1581, summer - 1585, Spring - Third Cheremis War.

1583, Spring - Summer - The foundation of Kozmodemyansk.

1584, summer - autumn - The foundation of Tsarevokokshaisk.

1585, Spring - Summer - The foundation of Tsarevosanchursk.

This Finno-Ugric people believes in the spirits, worships the trees and the Odda is worse. The story of Marie originated on another planet, where the duck flew and demolished two eggs, of which two brothers appeared - kind and angry. So the life began on earth. They believe Maryz. Their rites are unique, the memory of the ancestors never fades, and the life of this people is impregnated with respect for the gods of nature.

Correctly talking about Marie and not Marie is very important, not the stress - and there will be a story about an ancient destroyed city. And ours - about the ancient unusual people of Marie, who very carefully applies to the whole living, even to plants. Grove for them is a sacred place.

The history of the people of Marie

Legends say that the story of Marie began far from the ground on another planet. Duck flew up from the constellation of the nest to the blue planet, demolished two eggs, of which two brothers appeared - kind and angry. So the life began on earth. Markets still have stars and planets in their own way: a big bear - the constellation of moose, the Milky Way - a star road, which God walks, the Pleiad - the constellation of the nest.

Sacred groves Marijtsev - Skoto

In the fall, hundreds of Mari Marytsev come to a large grove. Each family brings duck or goose is a PURLIK, a sacrificial animal for conducting the Gray. For the rite, only healthy, beautiful and fastening birds are selected. Mariy residents are built to the maps - priests. They check whether the bird is suitable for sacrifice, and then they ask for for forgiveness and sanctify with the help of smoke. It turns out that Markets express respect for the spirit of fire, and he burns bad words and thoughts, cleaning space for cosmic energy.

Mariy residents consider themselves the Datamus of Nature and we have a religion that we prayed in the forest, in specially designated places that we call groves, "says consultant Vladimir Kozlov. "Turning to the tree, we thus appeal to space and the connection of praying with space arises. We do not have neither churches and other structures, where Marys would pray. In nature, we feel like her part and communication with God passes through a tree and through sacrifices.

Sacred groves specially nobody landed, they exist since ancient times. The groves for the prayer were also chosen the ancestors of Marie. It is believed that in these places a very strong energy.

The groves were not chosen not just so, watched at the sun, on the stars and comets, - says Arkady Fedorov cards.

The sacred groves of Maryski are called Kryto, they are generic, generally expensive and all-war. In some kind of potholes can be held several times a year, and in others - once every 5-7 years. In total, more than 300 sacred groves have been preserved in the Republic of Mary El.

In the sacred groves you can not swear, sing and noise. Huge strength keeps in these sacred places. Markets prefer nature, and nature is God. To nature, they turn as a mother: Wood Ava (the mother of water), Mland Ava (Mother of the Earth).

The most beautiful and high tree in the grove is the main one. It is dedicated to the Unified Supreme God Yumu or His Divine Assistants. Near this tree and conduct rituals.

The sacred groves are so important for Mariers that for five centuries they walked for their preservation and defended their right to their own faith. At first, the Christianization was opposed to the Soviet power. To distract the attention of the church from the sacred groves Marie formally accepted Orthodoxy. The people went to church services, and then secretly performed Mari rites. As a result, the confusion of religions occurred - many Christian characters and traditions entered the Mari faith.

The sacred grove is perhaps the only place where women relax more than they work. They just plunge and separate birds. All the rest are engaged in men: bonfires are spread, the boilers are installed, the broths and cereals are boiling, they are equipped with the sacred trees. Next to the tree, special countertops are installed, which first fall by fir branches with symbolizing hands, then they are covered with towels and only then laid out the gifts. Near Outpa cost signs with the names of the gods, the main - Tun Osh Cugo Yumu - a single bright great God. Come on the prayer decide what of the deities they are presented by bread, kvass, honey, pancakes. And still hang donating towels, scarves. Some things after the ruler Mari will take home, and something will remain hanging in the grove.

Layings about OWD

... Once there was a raining Mary beauty, but she pretended to be celestial and turned her God into the terrible creature of the Wood, with big breasts, which can be transferred through the shoulder, with black hair and feet twisted heels forward. The people tried not to meet her and, although Ovda could and help a person, but more often she caused damage. It happened cursed whole villages.

According to the legend of the Ovda lived on the outskirts of the villages in the forest, ravines. In the old days, the inhabitants often met with her, but in the 21st century no one had seen a terrible woman. However, in the deaf place where she lived alone and today try not to walk. It is rumored that she was hiding in the caves. There is a place that is called Odo-Kuryk (Mount of Oddy). In the depths of the forest there are megalites - huge boulders of rectangular shapes. They are very similar to man-made blocks. Stones are smooth faces, and they are drawn up so that they form a toothed fence. Megaliths are huge, but not so easy to notice. They are as if skillfully disguised, but for what? One of the versions of the appearance of megalithites is a man-made defensive structure. Probably, in the old days, the local population was protected by this mountain. And this fortress was built with hands in the form of shafts. The sharp descent was accompanied by the rise. The enemies were very difficult to run on these shafts, and the local knew the paths and could hide and shoot from Luke. There is an assumption that Markets could fight with Udmurts for Earth. But what force did you need to possess to treat megaliths and install them? Even a few people will not be able to move these boulders. Only mystical creatures can move them. According to believe, it was OVDA who could set the stones to hide the entrance to his cave and therefore speak in these places a special energy.

Psychics come to megaliths, try to find the entrance to the cave, the source of energy. But the Mariers prefer not to disturb the WEVD, because of her, as a natural element, is unpredictable and unmanaged.

For the artist Ivan Yamember, Ovda is a feminine beginning in nature, a powerful energy that came from space. Ivan Mikhailovich often rewrites the paintings dedicated to OWD, but each time they do not reach copies, but the originals or composition will change, or the image suddenly takes different outlines. - And otherwise, it can not, - the author is recognized, - after all, OVD is natural energy that is constantly changing.

Although no one has seen a mystical woman for a long time, Mariy residents believe in her existence and often called Varcara. After all, whispers, broadcasts, herbalists, essentially, conductors of the most unpredictable natural energy. But only the signs, unlike ordinary people, know how to manage it and thus cause fear and respect from the people.

Mariy zagria

Every badge chooses that element that is close to him in spirit. Savory Valentina Maksimova works with water, and in the bath, according to her, the water element acquires extra force, so that any disease can be treated. Conducting rites in Ban Valentina Ivanovna always remembers that this is the territory of bath spirits and should be treated with respect. And leave the shelves clean and be sure to thank.

Yuri Yambatov is the most famous zakar in the Kuzernsky district of Mari El. His element is the energy of trees. Record to it is made up a month ahead. He takes one day a week and only 10 people. The first thing Yuri checks the compatibility of energy fields. If the patient's palm remains fixed means there is no contact, you will have to work hard with a mental conversation. Before starting to treat Yuri, he studied the secrets of hypnosis, watched the signs, he checked his strength for several years. Of course, he does not reveal the secrets of treatment.

During the session, the namesman himself loses a lot of energy. By the end of the day, Yuri simply does not have strength, a week will be required to restore them. According to Yuri, the diseases come from the wrong life, bad thoughts, bad acts and offensive. Therefore, it is impossible to hope only on the signs, a person himself must attach strength and correct his mistakes to achieve harmony with nature.

Outfit of the Mari girl

Maryki love to dress up, so so that the costume was multi-layer, and more decorations. Thirty-five silver kilograms - just right. The vestment in the costume is similar to the ritual. The outfit is so complicated that it's not to wear it alone. Earlier in each village there were craftsmen. In the dress, each element has its meaning. For example, in the headdress - shrappane - three-layerness should be observed symbolizing the trinity of the world. Female set of silver jewelry could weigh 35 kilograms. It was transmitted from generation to generation. Woman taught daughter decoration, granddaughter, daughter-in-law, and could leave her home. In this case, any woman living in it had the right to wear a set for the holidays. In ancient craftsmen competing - whose costume will save their appearance until the evening.

Mari wedding

... Mountain Mariers have fun weddings: the gate to constipation, the bride under the castle, the matchmakers are so simply not allowed. The girlfriends are not despair - they will still get their redemption, and otherwise not to see the bride's bride. At the Gornarious Wedding there are a bride so hid that the groom is looking for a long time, and will not find - and the wedding will be upset. Morny Marie live in the Kozmodemian district of the Republic of Mari El. They differ from meadow Marie by language, clothing and traditions. The skimmer themselves believe that they are musher meadow Marie.

Weeping is a very important element at the Gorogonary Wedding. She constantly click around the bride. And in the old days they say that the girl fell. It turns out that this is done so that the jealous spirits of her ancestors make damage to the young and relatives of the groom, to let go of the bride with the world to another family.

Mariya Volyanka - Shvwier

... In a jar, a cow salt bladder will be wandering for two weeks, from which the magic shift will be made. Already to a soft bladder, a tube, horn and the Marija Village will be obtained. Each element of Shvosher gives the tool with its strength. Shiveurzo during the game understands the voices of animals and birds, and the listeners fall into the trance, even there are cases of healing. And the music of Shvyra opens the passage to the world of perfume.

Removing the dead ancestors in Mari

Every Thursday, the inhabitants of one of the Mari villages invite the dead ancestors to visit. For this, usually do not go to the cemetery, the souls hear invitation from afar.

Now there are wooden decks with names on Mari grave, and there were no identification signs in the cemeteries in the cemeteries. According to the Mariy beliefs, a person in the sky lives well, but he still very longs for the land. And if no one remembers the soul in the world of living, then she can get out and start harming alive. Therefore, the deceased relatives and invite to dinner.

Invisible guests are accepted as alive, a separate table is covered for them. Porridge, pancakes, eggs, salad, vegetables - the hostess should put a part from each dish that prepared. After the meal, the treat from this table will give pets.

The gathered relatives dine after another table are discussing problems, and in solving complex issues asked help from the souls of ancestors.

For expensive guests in the evenings heat the bath. Especially for them, the birch broom is soaring, perhaps heat. The owners can and themselves with the souls of the dead shake, but usually come a little later. Invisible guests are accompanied while the village did not go to bed. It is believed that in this way the souls faster find the way into their world.

Mary Bear - Mask

The legend says that the Bear was a man, a bad man in the old days. Strong, tidy, but cunning and cruel. Called his hunter mask. Beast he killed on fun, the old people did not listen, even laughed at God. For this Yumu and turned it into the beast. Mask cried, promised to correct, asked him to return to him the human appearance, but YuMu ordered him to go to the fur skull and follow the order in the forest. And if the service will be properly carried, then the hunter will be born in the next life.

Beekeeping in Mari culture

In Mary legends, bees appeared among the latter on Earth. They came here not even from the constellation of Pleiads, but from another galaxy, and otherwise how to explain the unique properties of everything that bees produce - honey, wax, perg, propolis. Alexander Tanygin - Supreme Cards, for Mari laws every priest should keep an apiary. Alexander is engaged in bees since childhood, he studied their habits. As he says himself, he understands them from half off. Beekeeping is one of the oldest lessons of Mari. In antiquity honey, Perga and Wax, the people paid Casta.

In modern villages, the hives are practically in every yard. Honey is one of the main ways to earn. From above the hive is closed with old things, it is a heater.

Mary Sights Related Bread

Once a year, Mariers get museum mills to prepare the bread of a new crop. Flour for the first kavoy is lubricated manually. When the hostess kneads the dough, she whispers good wishes for those who will get a piece of this punitive. Mari has a lot of bread related. By sending households to the long road to the table put specially baked bread and do not remove it while the left will not return.

Bread is an integral part of all rituals. And even if the hostess prefers to buy it in the store, for the holidays it will definitely bore a loaf.

Kuezhech - Mari Easter

The furnace in the Mari house is not for heating, but for cooking. While firewood is burning in the ovens, the mistress bakes multi-layered pancakes. This is an old National Mari dish. The first layer is the usual pancake dough, and the second is porridge, it is put on a twisted pancake and the pan are sent closer to the fire again. After the pancakes are baked, the coals are cleaned, and in a hot furnace put patties with porridge. All these dishes are designed to celebrate Easter, or rather Kugeche. Kugeche is an old Mari holiday dedicated to updating nature and commemoration of the departed. He always coincides with the Christian Easter. Homemade candles - a mandatory attribute of the holiday, they make only maps with their assistants. Marie believe that the wax absorbs the strength of nature, and when he melts, it enhances prayers.

For several centuries, the traditions of two religions were so mixed, that in some Mari houses there is a red angle and on holidays in front of icons light up homemade candles.

Kugeche celebrate several days. Kapaway, damn and cottage cheese symbolize the tripod of the world. Kvass or beer is usually poured into a special bucket - a symbol of fertility. After prayer, this drink gives a drink to all women. And on Kugech, it is supposed to eat a painted egg. Markets split him about the wall. At the same time try to raise the hand higher. This is done so that the chickens are in a laid place, but if the egg is broken down, then the nurses will not know their place. Painted Eggs Mariyana also ride. At the edge of the forest lay the boards and throw eggs, while they make a desire. And the further the egg will ride, the greater the likelihood of the execution of the conceived.

In the village of Petyala near the Holy Guryevsky Church there are two sources. One of them appeared at the beginning of the last century, when the icon of the Smolensk Mother of the Kazan Bogoroditsky desert was brought here. Near him installed the font. And the second source is known from time immemorial. Even before the adoption of Christianity, these places for Mari have been sacral. Sacred trees are growing here. So the sicks come to the sources and baptized Markets and Unresolved. Everyone appeals to his God and gets soothing, hope and even healing. In fact, this place was a symbol of reconciliation of two religions - ancient Mari and Christian.

Films about Marijah

Marie live in the Russian outback, but the whole world knows about them thanks to the creative Union Denis Osokina and Alexey Fedorchenko. The film "Heavenly Wives of Lugovy Marie" about the fabulous culture of the small people conquered the Roman Film Festival. In 2013, Oleg Iricabaev removed the first feature film about the people of Marie "Above the village of Lebedey's couple." Marie Eyes Marie - Cinema turned out to be kind, poetic and musical, such as the Mari people himself.

Rites in the Mari Sacred Grove

... At the beginning of the prayer of the card ignite candles. In the old days, only homemade candles were brought to the grove, church forbidden. Now there are no such tough rules, in the grove, in general, no one ask what faith he confesses. Once the person came here it means he considers himself part of nature, and this is the main thing. So during the prayer you can see the bawed Mariers. Mary Gusli is the only musical instrument on which it is allowed to play in a grove. It is believed that the music of the hussley is the voice of nature itself. Boots with a knife for a blade of the ax resemble a bell ringing - this is a rite of cleansing sound. It is believed that the vibration of the air drives evil, and nothing prevents a person to saturate with pure space energy. Those nominated gifts along with skimps are thrown into the fire, they are poured from above by kvass. Marities believe that smoke from burnt products and is food gods. Prayer lasts long, after it comes, perhaps, the most pleasant moment is a treat. Markets put in bowls first selected bones symbolizing the rebirth of all living things. There are almost no meat on them, but it does not matter - sacred bones and give this energy to any dish.

No matter how many people have come to the grove of treats enough for everyone. Porch also take home to treat those who could not come here.

In grove, all praying attributes are very simple, no frills. It is done to emphasize - everything is equal before God. Valine in this world of thought, a deed of a person. And the sacred grove is an open portal of space energy, the center of the Universe, so with which the Mariets will enter the sacred grove to such an energy, she will reward it.

When everyone feeds, the cards with helpers will remain to restore order. They will come here and the next day to complete the rite. After such large pages, the sacred grove should relax for five to seven years. No one will go here, does not break the peace of Komoso. The grove will be charged with space energy, which in a few years during the prayer will again give the Mariers to strengthen their faith in a single bright God, nature and space.

Marities stood out as an independent people, from the Finno-Ugric tribes in the 10th century. For the millennium of its existence, the Mari people created a unique unique culture.

The book tells about the rites, customs, ancient beliefs, about folk decorative and applied creativity, formed craft, about the art of songwhasters, Huslar, about folk music, the lyrics, legends, fairy tales, legends, poems and the prose of the classics of the Mari people and contemporary writers, talks about theatrical and musical art, on prominent representatives of the culture of the Mari people.

Included reproductions from the most famous paintings of the Mari Artians of the XIX-XXI centuries.

Passage

Introduction

Scientists belong to Mari to the group of Finno-Ugric peoples, but it is not entirely true. According to the ancient Mari Traditions, this people in distant times came from the ancient Iran, the birthplace of the Prophet Zarathustra, and settled along the Volga, where it was mixed with local Finno-Ugric tribes, but retained his originality. This version is confirmed by philology. According to the doctor of philological sciences, Professor of black, out of 100 Mari words 35 Finno-Ugorsky, 28 Turkic and Indoran, and the remaining Slavic origin and other peoples. Carefully examined the prayer texts of an ancient Mari religion, Professor of Black came to an amazing conclusion: the prayer words of Mari residents more than 50% have Indoran origin. It is in prayerful texts that preserved the Praevik of modern Mariers, not subject to the influence of the peoples with whom they had contacts in later periods.

Externally, Mariy residents are quite different from other Finno-Ugric peoples. As a rule, they are not very high growth, with dark hair, some colorful eyes. Mariy girls at a young age are very beautiful and even often them can be confused with the Russians. However, by forty years, most of them are very oldly aging or dry, or acquire incredible sizes of completeness.

Marities remember themselves under the rule of Khazar with II century. - 500 years, then under the rule of the Bulgar of 400 years, 400 years under the Horde. 450 - under Russian principalities. According to ancient predictions, Mariers cannot live under someone more than 450-500 years. But they will not have an independent state. This cycle in 450-500 years is associated with the passage of comet.

Before the breakdown of the Bulgarian kaganate, namely at the end of the IX B, the Mariers occupied extensive spaces, and their number was more than a million people. This is the Rostov region, Moscow, Ivanovo, Yaroslavl, the territory of modern Kostroma, Nizhny Novgorod, modern Marie El and Bashkir lands.

In the oldest times, the Maryan people managed the princes, which Mari men called Ohmami. The prince joined the functions of both the warlord and the high priest. Many of them, Mari religion considers saints. Saint Maryski - Shoe. In order for the person to be recognized as holy, should pass 77 years. If, after this period, healing occurs during the prayer appeal to it, and other wonders, then the dead recognize the saints.

Often, such holy princes possessed various extraordinary abilities, and were in one person a righteous sage and merciless to the enemy of their people warrior. After Markets finally fallen under the power of other tribes, they did not become princes. And the religious function is performed by the priest of their religion - cards. The supreme cards of all Mariers are elected by the Council of All Maps and its powers as part of its religion approximately equal to the powers of the Patriarch in Orthodox Christians.

Modern Mariers live in the territories between 45 ° and 60 ° of northern latitude and 56 ° and 58 ° of Eastern longitude, quite closely related to each other, groups. Autonomy, the Republic of Mari El, located on the average of the Volga, in 1991 declared himself in its constitution by a sovereign state as part of the Russian Federation. The proclamation of sovereignty in the post-Soviet era means compliance with the principle of preserving the originality of national culture and language. In the Mari ASSR, according to the 1989 census, 324,349 inhabitants of Mari Nationality lived. In the neighboring Gorky region, they called themselves by Mariers of 9 thousand people, in the Kirov region - 50 thousand people. In addition to the listed places, a significant Mary population lives in Bashkortostan (105,768 people), in Tatarstan (20 thousand people), Udmurtia (10 thousand people) and in the Sverdlovsk region (25 thousand people). In some regions of the Russian Federation, the number of disparately, sporadically living Mariers reaches 100 thousand people. Marie is divided into two large dialectical and ethnocultural groups: on the mountain and meadow marries.

History Marijtsev

The peripetics of the formation of the Mari people we learn everything is more fully and better on the basis of the latest archaeological studies. In the second half of the I thousand BC. er, as well as at the beginning of the I thousand n. e. Among the ethnic groups, Gorodetsky and Azelian cultures can also be assumed by the ancestors of Marie. Gorodetskaya culture was an autochthonne on the right bank of the Middle Volga region, while Azelian - on the left bank of the Middle Volga, as well as along the flow of Vyatka. These two branches of the ethnogenesis of the Mari people show well the double bond of Marie inside the Finno-Ugric tribes. Gorodetskaya culture for the most part played a role in the formation of a Mordovian ethnos, but its eastern parts served as a base for folding the ethnic group of the Mountain Mari. Azelian culture can be erected to the Ananyan archaeological culture, which was previously given a domicile role only in the ethnogenesis of Finno-Perm tribes, although at present this issue is considered by some researchers otherwise: possibly, Proto-Ugric and ancient-Russian tribes are part of the ethnic groups of new archaeological cultures. The successors arising on the site of the broken Ananin culture. The ethnic group of meadow Marie is also erected to the traditions of Ananin culture.

The Eastern European Forest area has extremely scarce written information about the history of Finno-Ugric peoples, the writing of these peoples appeared very late, for small exceptions only to the newest historical era. The first mention of the ethnonym "Cheremis" in the form of "C-R-MIS" is found in the writing source, which is dated x in., But rises, in all likelihood, by time for one or two centuries later. According to this source, Marie were danuts of Khazar. Then, kary (in the form of "Cheremisam" mentions the compiled in. The beginning of the XII century. Russian chronicle arch, calling the place of their settlement of the Earth at the mouth of Oka. From the Finno-Ugric peoples Marie turned out to be the most closely connected with the Turkic tribes that moved in the Volga region. These relationships are very strong and now. Volga Bulgars at the beginning of the IX century. Profit from the Great Bulgaria on the Black Sea coast to the Merge Place of Kama with the Volga, where they founded the Volga Bulgaria. The ruling top of the Volga Bulgarians, taking advantage of the profit from trade, could firmly hold his power. They were traded by those who lived near the Finno-Ugric peoples living nearby, wax, fur. The relationship between Volzhsky Bulgarians and various Finno-Ugric tribes of the Middle Volga region did not dare. The Mongol-Tatar conquerors invited from the internal regions of Asia in 1236 of the Mongol-Tatar conquerors invaded from the internal regions of Asia.

Harvest Yasak. Reproduction of the painting G.A. Medvedev

Khan Battered on the captured and subordinate territories founded public education called the Golden Horde. Its capital is up to the 1280s. There was a city of Bulgar, the former capital of the Volga Bulgaria. With the Golden Horde and subsequently elected independent Kazan Khanate Marie were in allied relations. This is evidence of this fact that Marie existed a layer that did not pay taxes, but the military service is obliged to carry. This estate then became one of the most combat-ready military connections from the Tatar. Also on the existence of allied relations indicates the use of the Tatar word "EL" - "People, Empire" to designate the territory of the region inhabited by Mariers. Marie so far they call their native land Mari El.

At the joining of the Mari region to the Russian state, the contacts of some groups of the Mari population with the Slavic-Russian state formations were provided (Kievan Rus - Northeastern Russian Principles and Earth - Moscow Rus) before the XVI century. There was a significant deterrent factor that did not allow quickly completed in the XII-XIII centuries. The process of entering Russia is the close and multilateral relations of Mariers with opposing Russian expansion to the East Turkic states (Volzhsko-Kama Bulgaria - Ulus Juchi - Kazan Khanate). Such an intermediate position, as A. Kappeler believes, led to the fact that Marysians, as well as in the similar situation of Mordva and Udmurts, were drawn into neighboring publications in economic and administrative terms, but at the same time preserved their own social advantage and their pagan religion .

The inclusion of Mari lands in Russia from the very beginning was ambiguous. Already at the turn of the XI-XII centuries, according to the "Tale of Bygone Years", Markets (Cheremis) were part of the Danikov of the Old Russian Princes. It is believed that the data dependence is the result of military clashes, "priming". True, there are no indirect information about the exact date of its establishment. G.S. Lebedev based on the matrix method showed that in the catalog of the introductory part of the Tale of Bygone Years "and Mordahva can be combined into one group with extent, measurements and murom in four main parameters - genealogical, ethnic, political and moral and ethical . This gives some reason to believe that Markets became danutrics earlier than the rest of the non-Slavic tribes listed by Neslavian - "Perm, Pecheque, Sem" and others "languages, and the tribute give Rus."

There is information about the dependence of Mariers from Vladimir Monomakh. According to the "Word about the killed in the Russian Earth", "Cheremis ... Bortynicha on Prince Great Volodimer." In the Ipatiev Chronicle in Unison with the pathetic tone "Words" it is said that he "Napass to Pogan's Max." According to B.A. Rybakova, this Embossing, the nationalization of Northeast Russia began with Vladimir Monomakh.

However, the testimony of these written sources does not allow us to say that all groups of the Mari population paid for old Russian princes; Most likely, in the sphere of influence of Russia, only Western Mariers, who lived near the mouth of Oka were drawn.

The rapid pace of Russian colonization caused opposition to the local Finno-Ugric population, which found support from the Volga-Kama Bulgaria. In 1120, after a number of Bulgar attacks in Russian cities in Volgo-Point in the II half of the XI century, a response series of campaigns of Vladimir-Suzdal and the Allied Princes on the Earth, either belonging to the Bulgarian rulers, or only controlled by them in charge of charging Dani from the local population. It is believed that the Russian-Bulgarian conflict broke out, first of all, on the basis of collecting Dani.

Russian princely squads have repeatedly attacked Mary Sellia, who came across on the way of their following to rich Bulgarian cities. It is known that in the winter of 1171/72. Boris Zhidislavich detachment ruined one major fortified and six small settlements just below the mouth of Oka, and here even in the XVI century. He still lived along with Mordovsky and Mari population. Moreover, it was under the same date for the first time the Russian fortress of the town of Radilov was mentioned, which was built a few above the mouth of the Oka on the left bank of the Volga, allegedly on the earth of Mari. According to V.A. Kuchena, the town of Radilov became the supporting military station of Northeast Russia on the Middle Volga and the center of Russian colonization of the local region.

Slavs-Russa gradually either assimilated, or pushed out Mariers, forcing them to migrate to the east. This movement is traced by archaeologists approximately from the VIII century. n. e.; Markets, in turn, entered into contacts of ethnic order with the permony-speaking population of the Volga-Vyatsky Meternrachia (Mariy residents called ODO, that is, these were Udmurts). In the ethnic contest, the elusive ethnos prevailed. In the IX-XI centuries. Markets were mainly completed the development of the Vytzhsko-Vyatsky interfold, to force out and partially assimilating the former population. Numerous legends of Mariy residents and Udmurts testify that it did not cost without armed conflicts, and a mutual antipathy continued between representatives of these Finno-Ugric peoples.

As a result of the military campaign of 1218-1220, the conclusion of the Russian-Bulgarian peace treaty 1220 and the foundation at the mouth of the Oki of Nizhny Novgorod in 1221 - the easternmost outpost of Northeast Russia - the influence of the Volga-Kama Bulgaria in the middle of the Volga region weakened. This created favorable conditions for Vladimir-Suzdal Feudals to conquer the Morder. Most likely, in the Russian-Mordovian War 1226-1232. "Cheremsa" was drawn and "Cherems" of the Occa and Surrection.

Russian King Hands Gifts Mountain Marie

The expansion of both Russians and Bulgarian feudalists was aimed at relatively unsuitable for the economic development of the pools of the units and the winds. Here, the Mari tribes and the eastern part of the Kostroma Mary were mainly lived, between which, as was established by archaeologists and linguists, there was a lot in common, which to some extent allows us to talk about the ethno-cultural community of the Vetherian Marie and Kostroma Merey. In 1218, Bulgarians attack Ustyug and Uuzh; Under 1237, another Russian city in Zavolzhye is first mentioned - Galich Merry. Apparently, there was a struggle for the dry-finished trade and commercial path and for the collection of Dani from the local population, in particular, Mari. Russian domination has established here.

In addition to the western and northwestern periphery of Mari Land, Russians from about the turn of the XII-XIII centuries. The northern outskirts began to master and the northern outskirts of Vyatka, where the Udmurts lived in addition to Mari residents.

The development of Mari lands was most likely carried out not only by force, military methods. There are such varieties of "cooperation" between Russian princes and national vests, like "equal" matrimonial alliances, promotion, girlfriend, tentacle, bribing, "Pressing". It is possible that a number of these methods have been applied to representatives of the Mari Social Top.

If in the X-XI centuries, as the archaeologist E.P. Kazakov indicates, there was a "certain commonality of the Bulgarian and Milk-Mari Monuments", then over the next two centuries, the ethnographic appearance of the Mari population - especially in the record - became different. It significantly increased Slavic and Slavic-merry components.

Facts show that the degree of the inclusion of the Mari population in Russian state entities in the housesongol period was high enough.

The situation has changed in the 30-40th. XIII century As a result of the Mongol-Tatar invasion. However, this did not at all led to the cessation of the growth of Russian influence in Volgo-Kamye. Small independent Russian government formations appeared around urban centers - princely residences, founded even during the existence of a single Vladimir-Suzdal Rus. This is Galitsky (about 1247), Kostroma (approximately in the 50s. XIII century) and Gorodetskoy (between 1269 and 1282) of the principality; At the same time, the influence of the Vyatka Land, which turned into special public education with the perpetual traditions. In the second half of the XIV century. Vyatchans have already firmly settled on the middle auction and in the Pijmas basin, to outstand Mari Marytsev and Udmurts.

In the 60-70s. XIV. In Horde, feudal troubles came, weakening the military-political power during his time. These were successfully used by Russian princes, who sought to break out of dependence on the Khan administration and to grow their possessions due to the peripheral regions of the Empire.

The most notable success was achieved by the Nizhny Novgorod-Suzdal Principality, the successor of the Principality of Gorodetsky. The first Nizhny Novgorod Prince Konstantin Vasilyevich (1341-1355) "We have to settle on the Oce and around the Volga Rusky for the Ocean and for Kuma ... Where who is stupid," that is, it began to authorize the colonization of the Share-Sur Ramcery. And in 1372, his son Prince Boris Konstantinovich founded the Krymyns fortress on the left bank of the Sura, thereby establishing control over the local population - mostly Mordeva and Mariers.

Soon the ownership of Nizhny Novgorod princes began to appear on the right bank of Sura (in a breakdown), where mountain Mariy and Chuvashi lived. To the outcome of the XIV century. The Russian influence in the esia basin has increased so much that representatives of the local population began to warn Russian princes about the upcoming invasions of the Goldenopa troops.

A significant role in the strengthening of anti-Russian sentiment among the Mari population was played by the frequent attacks of the History. The most sensitive to Mariy residents, apparently, turned out to be raids produced by Russian robes in 1374, when they ruined the villages along Vyatki, Kama, Volga (from the mouth of Kama to Sura) and the winds.

In 1391, the Vyatka land was ruined as a result of the hike, the Vyatskaya Land, which was considered the refuge of the Ukhkoyniki. However, already in 1392, Vyatchan plundered the Bulgarian cities of Kazan and Zhukotin (Juteta).

According to the "Vetryvsky Chronicler", in 1394, "Uzbeks" - the warriors-nomads from the eastern half of Ulus Juchi, who "took the people for troops and took him on the wind and the Volga under Kazan to Takhtamysh". And in 1396, Kuguz Keldibek was elected Kugiz.

As a result of a large-scale war between Tukhtamiam and Timur Tamerlamin, the Goldenopa Empire was significantly weakened, many Bulgarian cities were devastated, and his surviving residents began to move on the right side of Kama and Volga - away from the dangerous steppe and forest-steppe zone; In the Kazani and Sviyagi area, the Bulgarian population entered into close contacts with Mariers.

In 1399, the cities of Bulgar, Kazan, Kermenchuk, Zhukkotin, Zhukotin, were taken by Jurie Dmitrievich, Kermenchuk, Zhukotin, in the chronicles, that "no one remembers the Tatar Earth to fought Russia." Apparently, at the same time, the Galich Prince conquered the Vervoyskiy Kuguzism - this is reported by the Velluzhsky chronicler. Kuguz Keldibek recognized his dependence and leaders of the Vyatka land, concluding a military union with them. In 1415, a collaborative campaign on Northern Dvina was made by Vyatchane. In 1425, the Vervozhsky Mariers became part of the magnitude of the Galich Prince's Multiple militia, which began the open struggle for the grand permanent throne.

In 1429, Keldibek took part in the campaign of Bulgaro-Tatar troops led by Alibeck to Galich and Kostroma. In response to this, in 1431, Vasily II launched harsh punitive measures against Bulgarians, who, without that seriously suffered from terrible hunger and the epidemic of the plague. In 1433 (or in 1434), Vasily Kosyovich, who received Galich, after the death of Yuri Dmitrievich, physically eliminated Kuguz Keldibek and joined the Vetorsky Cuguzism to his lot.

The Mary population had to experience the religious and ideological expansion of the Russian Orthodox Church. The Mari pagan population, as a rule, adversely perceived the attempts of their Christianization, although there were also reverse examples. In particular, Kahirovsky and the Vetral chroniclers report that Kuguza Koja-Eralthemtem, Kai, Bai Beard, their relatives and approximately accepted Christianity and allowed the construction of churches on the territory controlled by them.

Among the Friendly Mary Population, the version of the Welcome Legend was distributed: the version of the Mary, who did not want to conquer the "Russian princes and popam," alively buried themselves right on the shore of Svetloary, and subsequently, along with the land collapsed on them, a deep lake slipped on them. Such a record was preserved, made in the XIX century: "There can always be two or three dressed in Sharpar Marihi among Svetloyarsk pilgrims, without any signs of logistics."

By the time of the appearance of the Kazan Khanate in the sphere of the influence of Russian state entities, the Marities of the following regions were involved: Right Bank Sura - a significant part of the Mary Marytsev (here you can include the Occo-Surisk "Cheremsov"), Trestuzhye - North-Western Mari, Pijm River Pool and Medium Vyatka - Northern part of meadow Marie. Less were touched by the Russian influence of Cochai Mariers, the population of the pool of the Ileti River, the northeastern part of the modern territory of the Republic of Mari El, as well as the Lower Vyatka, that is, the main part of the meadow Marie.

The territorial expansion of Kazan Khanate in the Western and Northern directions was carried out. The south-western border with Russia was Sura, respectively, the brownier was completely under the control of Kazan. During 14391441, judging by the Vetorsky Chronicler, Mari and Tatar warriors destroyed all Russian settlements on the territory of the former Velluzhsky Cuguzness, the Kazan "governors" began to manage the Viburnian Mariers. The Vyatskaya Earth, and the Perm Great, soon found themselves in the informed dependence on Kazan Khanate.

In the 50s. XV century Moscow was able to subordinate to the Vyatka Earth and part of the Treethew; Soon, in 1461-1462. Russian troops even entered into a direct armed conflict with Kazan Khanate, during which the Mari lands of the left bank of Volga were mainly affected.

In winter, 1467/68 An attempt was made to eliminate either weaken the Allies of Kazan - Mariers. For this purpose, two campaigns "on the Cheremis" were organized. The first, the main group, which consisted mostly from the selected troops - the "courtyard of the Prince of the Great Shelves" - collapsed on the left-bank Mariers. According to the chronicles, "Raint of the Grand Prince to the Earth in the Earth, and the earth of the teacher of the land of Toy: People are objects, and others in captivity behavior, and other Izozhzhi; And the horses of them and all the animal, which Nzazhza with I IMATA, then all is objects; And what was the belly of them, then everything is taken. " The second group, where the soldiers came, scored in the Murom and Nizhny Novgorod lands, "Mountain and Barats Were" along the Volga. However, even this did not prevent Kazan, including, most likely, and Mari warriors, already in the winter-in summer, 1468 to ruin the Kichmengu with surrounding villages (the upper shovels of the Uge and South rivers), as well as the Kostroma parish and twice the neighborhood of Murom. The parity was established in punitive actions, most likely, weakly influenced the state of the armed forces opposed each other of the parties. The case was carried predominantly to robbery, mass destruction, in the captivity of the civilian population - Mari, Chuvash, Russians, Mordv, and others.

In the summer of 1468, Russian troops resumed their raids on the uluses of Kazan Khanate. And this time, the Mari population was mostly injured. Ownaya Rail, headed by the Voivoda Ivan Ruhn, "Wise the Cheremis on Vyatka River", plunged the village and commercial vessels on the bottom chamber, then rose up to the White River ("White Volzhka"), where the Russians were again "The Cheremis was wrapped up, and the people are asset and horses And every animal. " From the locals, they learned that nearby up to the chamber moves on ships taken from Mariers, the detachment of the Kazan warriors in 200 people. As a result of a short battle, this squad was broken. The Russians then followed "on the Great Perm yes to Ustyugu" and further to Moscow. Almost at the same time, another Russian army was operating on the Volga ("Zoward"), headed by Prince Fedor Chirpun-Ryapolovsky. Not far from Kazan, it is "Branche Tatar Kazan, the Tsarev courtyards, a lot of good." However, even in such a critical situation, Kazan did not abandon active offensive actions. By introducing their troops into the territory of Vyatka land, they bowed Vyatchan to neutrality.

In the Middle Ages, it usually did not exist exactly outlined boundaries between states. This also applies to Kazan Khanate with neighboring countries. From the West and the North, the territory of Khanate was adjacent to the turns of the Russian state, from the east - the Nogai Horde, from the South - Astrakhan Khanate and from the South-West - Crimean Khanate. The border between the Kazan Khanate and the Russian State on the Sura River was relatively stable; It is possible to determine it only conditionally according to the principle of payment by the population of Yasaka: from the mouth of the Surah River through the wind pool to the PIRM, then from the mouth of the Pijm to the middle chamber, including some regions of the Urals, then back to the Volga River on the Level Bank, not going deep into the steppe, Down the Volga approximately to the Samara Luke, finally, to the upper reaches of the same river Sura.

In addition to the Bulgaro-Tatar population (Kazan Tatars) in the territory of Khanate, according to A.M. Kurbsky, Mariy residents ("Cheremis"), South Udmurts ("Wheels", "Aries"), Chuvashi, Mordva (mostly Erzya), Western Bashkirs lived. Marities in the sources of the XV-XVI centuries. And in general, in the Middle Ages, these were known as "Cherems", the etymology of which is still not clarified. At the same time, under this ethnonym in some cases (this is especially characteristic of the Kazan Chronicler), not only Markets, but also Chuvashi, and the Southern Udmurts could be. Therefore, it is rather difficult to determine even in exemplary outlines in the period of the existence of the Kazan Khanate.

A number of sufficiently reliable sources of the XVI century. - Certificate S. Herberstein, spiritual letters of Ivan III and Ivan IV, a royal book - indicate the presence of Mariers in the Occask-Surrocheus, that is, in the area of \u200b\u200bNizhny Novgorod, Murom, Arzamas, Kurrysh, Alatyra. This information is confirmed by folklore material, as well as toponymics of this area. It is noteworthy that until recently, among the local Mordov, who confessed the pagan religion, the personal name was widely distributed.

Uzzhensky-Velluzhsky Meternrech was also populated by Mariers; This is told writing sources, toponymy district, folk material. Probably there were still groups Mary. The northern frontier is the jerking of unji, the winds, the Pijmas pool, the middle one. Here the Mariers contacted Russian, Udmurts and Karinskaya Tatars.

The eastern limits can be limited to the lower reaches of Vyatka, but apart - "for 700 miles from Kazan" - in the Ural region there was already a few so far ethnic group of Eastern Mariers; The chronicles recorded it in the area of \u200b\u200bthe mouth of the White River in the middle of the XV century.

Apparently, Mariers together with the Bulgaro-Tatar population lived in the upper reaches of the Kazanka and Mesh rivers, on the argy side. But, most likely, they made up a minority here and, moreover, most likely, they gradually turned out.

Apparently, a considerable part of the Mari population occupied the territory of the Northern and Western part of the current Chuvash Republic.

The disappearance of the solid Mari population in the northern and western part of the current territory of the Chuvash Republic can be explained to some extent to ruiner wars in the XV-XVI centuries, from which the mountain side has suffered more than meadow (in addition to the invasions of the Russian troops, the right bank has been subjected to numerous raids of steppe warriors) . This circumstance, apparently, caused an outflow of the part of the mountain Mariers on the meadow side.

The number of Mariers to the XVII-XVIII centuries. ranged from 70 to 120 thousand people.

The greatest population density was distinguished by the Right Bank of the Volga, then the area east of M. Kokshagi, and the smallest - the region of the settlement of the North-Western Mari, especially the swampy Volzhsko-Volzhvskaya Nizin and Mari lowland (the space between the rivers Linda and B. Kokshagi).

Exceptionally, all lands were legally considered the property of Khan, personified the state. Announced himself to the Supreme Owner, Khan demanded that the use of the Earth is a natural and monetary rente - tax (Yasak).

Markets - to know and ordinary communities - like other Netaitan peoples of the Kazan Khanate, although they were part of the category of the dependent population, but were actually personally free people.

According to the conclusions of K.I. Kozlova, in the XVI century. The Marytsev prevailed a friendly, military-democratic order, that is, the Mariers were at the stage of becoming their statehood. The emergence and development of their own state structures prevented dependence on the Khan administration.

The socio-political structure of the medieval Mari society is reflected in written sources rather weakly.

It is known that the main cell of the Mari society was a family ("ESH"); Most likely, the greatest spread had "big families", which, as a rule, from 3-4 generations of close relatives on the male line. The property bundle between patriarchal families was clearly identified in the IX-XI centuries. Parcel labor flourished, which basically applied to non-nuclear studies (cattle breeding, fur fishing, metallurgy, blacksmithing, jewelry). There were close ties between neighboring family groups, first of all, economic, but not always blood-of-residential. Economic communications were expressed in various kinds of mutual "lists" ("И"), that is, mandatory related gratuitous mutual assistance. In general, Mariers in the XV-XVI centuries. experienced a peculiar period of protoferic relations, when, on the one hand, there was a selection of individual-family-owned unions in the framework of the landlocked union (neighbor community), and on the other, the class structure of society did not gain its clear outlines.

Mary patriarchal families, apparently, united into patronized groups (sat down, tuk, surrum; according to V.N. Petrov - Urmati and Vurteci), and those in larger landing unions - TISHTE. Their unity was based on the principle of neighborhood, on a joint cult, and to a lesser extent - on economic relations, and even more so - on blood-study. The priests were, among other things, unions of military mutual assistance. Perhaps the sewers were geographically compatible with hundreds, uluses and fifty days of the Kazan Khanate. In any case, from the outside, as a result of the establishment of the Mongol-Tatar domination, a ten-hundredth and ulus administration system, as was customary, did not conflict with the traditional territorial organization Mari.

Hundreds, uluses, fifty and dozens were led by the Sotniki ("Hydavuly"), Pentecostals ("Vitlevue"), the foreman ("Luvuly"). They are in the XV-XVI centuries., Most likely, did not have time to break with the government, and, by definition, K.I. Kozlova, "these were either ordinary senios of landing unions, or military leaders of larger associations like tribal." Perhaps the representatives of the top of the Mari nobility continued to be called in the ancient tradition of "Kugeza", "Kuguz" ("Great Master"), "He" ("Leader", "Prince", "Vladyka"). In the public life of Mariers, the elders were played a major role - "Kouruki". For example, even the Malvanchnik Tokhtamysh Keldibek could not become a Vetluzhsky Couguz without the consent of the local elders. Mari elders as a special social group are mentioned in the "Kazan history".

All groups of the Mari population took an active part in military campaigns into Russian lands, frequent in the hires. This is explained, on the one hand, the addicted position of Mariers in the composition of the Khanate, on the other hand, the peculiarities of the Public Development Stage (military democracy), the interest of the Mari warriors themselves in obtaining military production, in the desire to prevent Russian military-political expansion, other motives. In the last period of the Russian-Kazan confrontation (1521-1552) in 1521-1522 and 1534-1544. The initiative belonged to Kazan, which, with the filing of the Crimean-Nogai government group, sought to restore the vassal dependence of Moscow, as it was in the goldside period. But already under Vasilia III, in the 1520s., The task of the final accession of Khanate to Russia was set. However, it was possible to implement this only with the take of Kazan in 1552, with Ivan Grozny. Apparently, the reasons for the joining of the Middle Volga region and, accordingly, the Mari Region to the Russian state were: 1) a new, imperial type of political consciousness of the top leadership of the Moscow state, the struggle for the "Goldenopinian" inheritance and failures in the former practice of attempts to establish and preserve the protectorate over Kazan Khanate, 2) the interests of state defense, 3) economic reasons (land for the local nobility, the Volga for Russian merchants and commercial programs, new taxpayers for the Russian government and other plans for the prospect).

After taking Kazan Ivan the Terrible course of events on the Middle Volga region, Moscow faced a powerful liberation movement, in which the former subjects of eliminated Khanate, and the population of peripheral regions managed to swear to Ivan IV. The Moscow government had to solve the problem of preserving the conquered not on the peaceful, but on the bloody scenario.

The anti-Moskovsk armed speeches of the peoples of the Middle Volga region after the fall of Kazan, it is customary to call the Cheremis Wars, since marries (Cheremis) showed the greatest activity. The most early mention among the sources existing in the scientific circulation, close to the term "Cheremis War", is found in the humble diploma of Ivan IV D.F. Selishchev on the rivers and land in Vyatka land of April 3, 1558, where, in particular, It is indicated that the owners of Kishkil and Sizhma River (under the city of Kotelniche) "In those rivers ... Fishes and Bobrov did not lavage for the Kazan Cherems of War and did not cry."

Cheremis War 1552-1557. It differs from the subsequent Cheremis wars of the second half of the XVI century, and not so much because it was the first of this series of wars as the fact that she wore the nature of the national liberation struggle and did not have a noticeable antipodeal orientation. Moreover, the anti-Moskoy rebel movement in the Middle Volga region in 1552-1557. It is, in its essence, the continuation of the Kazan war, and the main goal of his participants was the restoration of Kazan Khanate.

Apparently, for the bulk of the left-bank Mari population, this war was not a uprising, since representatives of only the orders of the Marytsev were recognized as its new citizenship. In fact, in 1552-1557. Most Mari residents led the external war against the Russian state and together with the rest of the Kazan Territory defended their freedom and independence.

All waves of the resistance movement of Gasley as a result of large-scale punitive operations of Ivan IV troops. In a number of episodes, the rebel movement has been redeemed into the form of civil war and class struggle, but the struggle for the liberation of the Motherland remained the characteristic form. The resistance movement ceased due to several factors: 1) continuous armed clashes with the royal troops, bringing innumerable victims and destruction to the local population, 2) mass hunger, the epidemic of the plague, which came from the Zavolzhsky Steppes, 3) Lugovy Marietsy lost their support from their former allies - Tatars and southern Udmurts. In May 1557, representatives of almost all groups of meadow and eastern Mari brought the oath of the Russian king. So the joining of the Mari Territory to the Russian state ended.

The meaning of the Mary region to the Russian state is impossible to determine as uniquely negative or positive. Both negative and positive consequences of Mari's entry into the system of Russian statehood, closely intertwining each other, began to manifest itself in almost all areas of the development of society (political, economic, social, cultural and others). Perhaps the main result for today is that the Mari people have survived as an ethnos and became an organic part of multinational Russia.

The final entry of the Mari Territory into Russia occurred after 1557, as a result of the suppression of national liberation and anti-refortion movement in the middle Volga region and the Ural. The process of gradual entry of the Mariy region in the system of Russian statehood lasted hundreds of years: during the Mongol-Tatar invasion, he slowed down, during the feudal troubles that swept the golden horde in the second half of the XIV century., Accelerated, and as a result of the appearance of Kazan Khanate (30-40-40- E GG. XV century) Suspended for a long time. Nevertheless, starting before the turn of the XI-XII centuries, the inclusion of Mariers in the Russian statehood system in the middle of the XVI century. It came to its final phase - to direct entry into Russia.

The joining of the Mari Territory to the Russian state was part of the general process of the formation of the Russian polyethnic empire, and was prepared, primarily prerequisites for a political nature. This, firstly, a long-term confrontation between the state systems of Eastern Europe - on the one hand, Russia, on the other hand, the Turkic states (Volzhko-Kamskaya Bulgaria - the Golden Orda - Kazan Khanate), and second, the struggle for the "Goldenopinian legacy" in The final stage of this confrontation, thirdly, the emergence and development of the imperial consciousness in government circles of Moscow Rus. The expansionist policy of the Russian state in the eastern direction to some extent was also the tasks of state defense and economic reasons (fertile land, the Volga Trading Road, new taxpayers, other projects for the operation of local resources).

The Marities' economy was adapted to natural geographical conditions, in general, answered the requirements of its time. Due to the complex political situation, it was largely militarized. True, the features of the socio-political system played their role here. Medieval Mari, despite the notable local features of the ethnic groups that existed then, in general, were experiencing a transitional period of social development from a feudal to feudal (military democracy). Relations with the central government were built mainly on a confederative basis.

Beliefs

Mari traditional religion is based on faith in the forces of nature, which a person must read and respect. Prior to the proliferation of monotheistic teachings, Mariy residents revered many of the gods known as YUMO, recognizing the primacy of the Supreme God (CUGU YUMO). In the XIX century, the image of a single god Tun Osh Kug Yumu (a single bright great God) was revived.

Mari traditional religion helps to strengthen the moral maintenance of society, the achievement of interfaith and interethnic peace and consent.

Unlike monotheistic religions, created by one or another founder and his followers, the Mari traditional religion was based on an ancient national worldview, including religious and mythological ideas related to the human attitude towards the surrounding nature and its natural forces, reverence of ancestors and patrons of agricultural activities. The formation and development of the traditional religion of Mari residents had the influence of religious views of the neighboring peoples of the Volga region and the Viurala, the basics of the creed of Islam and Orthodoxy.

The admirers of the traditional Mari religion recognize the united God of Tyn Osh Cui Yumu and the Ninter His assistants (manifestations), they read prayer every day, they take part in a collective or family prayer once a year, for a life of at least seven times, family prayer with sacrifice is carried out. Regularly spend traditional commemorations in honor of the dead ancestors, the Mari holidays, customs and rites are observed.

Prior to the propagation of monotheistic teachings, Mariy residents revered many gods known as YUMO, while recognizing the primacy of the Supreme God (KUGU YUMO). In the XIX century, the image of a single god Tun Osh Kug Yumu (a single bright great God) was revived. A single God (God - the Universe) is considered an eternal, omnipotent, omnipresent, omniscient, and all-war god. It is manifested in both the material and spiritual appearance, acts in the form of nine deities of the IPostasy. These deities can be conditionally divided into three groups, each of which is responsible for:

Calm, prosperity and endowment of the energy of all living things - the God of the Light World (tynya Yumu), the Life-giving God (Ilyan Yumu), the deity of creative energy (Agavaim Yumu);

Mercy, righteousness and consent: the god of the fate and predestination of life (pyrsho Yumu), the GOD (CUGU SELLSHIM), the God of consent and reconciliation (measures of YUMO);

Inability, revival and inexhaustibleness of life: Goddess of birth (Shokhn Ava), Goddess of the Earth (Mland Ava) and the goddess of abundance (Perk Ava).

The universe, the world, the cosmos in the spiritual understanding of Mariy residents seems to be continuously developing, spiritualizing and transforming from the century to the century, from the era to the era of the system of different worlds, spiritual and material forces, the phenomena of nature, steadily aspiring to their spiritual goal - unity with the Universe God supporting inseparable physical and spiritual relationship with space, peace, nature.

Tun Osh Cui Yumu is an infinite source of being. Like the Universe, a single bright great God is constantly changing, develops, improving, involving all the universe in these changes, the whole world around, including humanity itself. From time to time, every 22 thousand years, and sometimes before, by the will of God, the destruction of some part of the old and the creation of a new world, accompanied by a full updating of life on Earth.

The last creation of the world occurred 7512 years ago. After each new creation of the world, life on Earth improves high quality, humanity is changing for the better. With the development of mankind, the expansion of human consciousness occurs, the borders of the world and awareness are moved, the possibility of enrichment of knowledge about the universe, world, objects and phenomena of the environment, about the person and its essence, about the paths of improving human life.

All this, ultimately, led to the formation of a false idea of \u200b\u200bpeople about the human and his independence from God. Changes in value priorities, the refusal of the perference principles of the hostel required the divine interference with the life of people through suggestions, revelations, and sometimes punishments. In the interpretation of the foundations of the science and righteous people, the prophets and God's chosen, which in the traditional beliefs of Mari residents are revered as elders in the traditional beliefs of Mariers. Possessing the opportunity to periodically communicate with God, getting his revelation, they became conductors of invaluable knowledge for the human society. However, they often reported not only the words of revelation, but also their own interpretation. Divine information thus obtained has become the basis for emerging ethnic (folk), state and world religions. There was a rethinking of the image of a single god of the universe, gradually smoothed the feelings of the association and the immediate dependence of people from him. Approved disrespectful, utilitarian - economic attitude towards nature or, on the contrary, the reverent reverence of the natural forces and the phenomena of nature, represented in the image of independent deities and spirits.

Among Marytsev, the echoes of the dualistic worldview were preserved, in which the vera occupied the belief in the deities and phenomena of nature, in the animation and spirituality of the surrounding world and the existence of a reasonable, independent, materialized being in them - the owner - double (water), souls (Chon, ORT) , Spiritual Ipostasi (Schirt). However, Mariy residents believed that the deities, all the surrounding in the world and the person himself are part of a single God (Tun Yumu), in his way.

The deities of nature in folk beliefs, with rare exceptions, were not endowed with anthropomorphic features. Markets understood the importance of the active complicity of a person in the affairs of God, aimed at preserving and developing the surrounding nature, constantly sought to bring the gods into the process of spiritual refining and harmonizing everyday life. Some leaders of Mari traditional rituals, possessing exacerbate inner vision, the effort of their will could get spiritual enlightenment and restore the image of the forgotten God of Tun Yumuly at the beginning of the nineteenth century.

One God - the Universe is all the living and the whole world, expresses itself in the worstable nature. The closest nature closest nature is in its way, but not by God himself. The person is able to make only a general idea of \u200b\u200bthe universe or its part, based on and with the help of believing it in himself, having experienced a living sense of the Divine incomprehensible reality, having missed the world of spiritual creatures through his own "I". However, it is impossible to fully know the Tun Osh Cuga Yumu - absolute truth. Mari traditional religion, like all religions, has only approximate knowledge of God. Only the wisdom of the omniscient covers the entire amount of truths in itself.

Mari religion, as more ancient, turned out to be closer to God and the absolute truth. It has little influence of subjective moments, it has less undergoing social modification. Taking into account the resistance and patient in conservation by the transmitted ancestors of an ancient religion, dedication, subject to customs and rites, Tun Osh Couge Yumu helped Mari to preserve true religious ideas, defended them from erosion and rashless changes under the influence of all sorts of innovations. This allowed the Mariers to preserve their unity, national self-consciousness, survive in the conditions of the social and political oppression of the Khazar Kaganate, Volga Bulgaria, the Tatar-Mongolian invasion, Kazan Khanate and defend their religious cults during the active missionary propaganda in the XVIII-XIX centuries.

Marrie distinguishes not only divinity, but also kindness, responsiveness and openness, willingness at any time come to help each other and needy. Markets at the same time freedom-loving people who loving justice in all, accustomed to live quietly measured, as well as nature, life.

Traditional Mari religion directly affects the formation of the personality of each person. The creation of the world, as well as a person is carried out on the basis and under the influence of spiritual principles of a single God. A person is an inseparable part of the cosmos, it grows and develops under the influence of the same cosmic laws, endowed with God's way, in it, as in all of nature, combines a physical and divine start, relationship with nature is manifested.

The life of every child long before his birth begins with the celestial zone of the universe. Initially, it does not have an anthropomorphic form. God sends life to Earth in a materialized form. Together with a person, his angel spirits are developing - patrons represented in the image of the deity of Vuymbal Yumu, the bodily soul (Chon, Ya?) And the twins - the figures of the human ORT and Schirt.

All people equally possess the human dignity, the strength of mind and freedom, human virtue, accommodate the entire high-quality completeness of the world. A person is given the opportunity to regulate his feelings, control the behavior, to realize its position in the world, lead a refined lifestyle, actively create and create, take care of the highest parts of the universe, protect the animal and plant world, the nature of the disappearance.

As a reasonable part of the space, a person, like a constantly improving one God, in the name of his self-preservation is forced to constantly work on self-improvement. Guided by the settlement of conscience (AR), correlating its actions and acts with the surrounding nature, reaching the unity of his thoughts with the creation of material and spiritual space, a person, as a decent owner of his land, his tirelessly daily work, inexhaustible creativity strengthens and is prettily leading its farm, Enjoyed the world around, thereby improving itself. This is the meaning and purpose of human life.

By fulfilling its purpose, a person reveals his spiritual essence, goes back to the new steps of being. Through the improvement of himself, the execution of the presenter goal of a person improves the world, reaches the internal well-adventure of the soul. The traditional religion of Mariers teaches that a person receives a worthy remuneration for such activities: he greatly facilitates his life in this world and fate in the afterlime world. For the righteous life of the Divine, you can give a person an additional guardian angel, that is, to approve the fatality of a person in God, thereby ensuring the ability to contemplate and experience God, the harmony of divine energy (chaylyuk) and the human soul.

A person is free in choosing his actions and actions. He can lead a living both in the direction of God, the harmonization of his efforts and the aspirations of the soul and in the opposite, destructive direction. The choice of a person is predetermined not only by the Divine or Human Will, but also the intervention of the power of evil.

The right choice in any life situation can only be done by moving yourself, commended your life, everyday affairs and actions with the Universe - a single God. Having such a spiritual landmark, the believer becomes a genuine owner of his life, gains independence and mental freedom, calm, confidence, insight, prudence and the dimension of feelings, unshakable and perseverance in achieving the goal. It is not disturbed by life adversity, social defects, envy, concerns, egoism, the desire to self-affirmation in the eyes of others. Being truly free, a person acquires wealth, calm, reasonable life, will protect himself from any encroachment on the part of ill-wishers and evil forces. It is not frightened by the dark tragic sides of the material being, the bonds of inhuman flour and suffering, hidden dangers. They will not interfere with him to continue to love the world, earthly existence, rejoice and admire the beauty of nature, culture.

In everyday life, the believers of the traditional Mari religion adhere to such principles as:

Permanent self-improvement by strengthening the inextricable communication with God, its regular attachment to all the most important events in life and active complicity in Divine affairs;

The focus on the extraction of the world and public relations, strengthening human health by indirectly searching and finding divine energy in the process of creative labor;

Harmonization of relations in society, strengthening collectivism and cohesion, mutual support and unity when defending religious ideals and traditions;

Unanimous support of their spiritual mentors;

The obligation to preserve and transmit the following generations of the best achievements: progressive ideas, exemplary products, elite grain varieties and livestock breeds, etc.

The traditional religion of Mari Main value in this world considers all manifestations of life and calls for its preservation to show mercy even towards wild beasts, criminals. Kindness, kindness, consent in relationships (mutual assistance, mutual respect and support of friendly relations), careful attitude towards nature, self-sufficiency and self-limitation in the use of natural wealth, the desire for knowledge is also considered important values \u200b\u200bin society and in regulating the relations of believers with God.

In public life, the traditional religion of Mariy residents seeks to maintain and improve social harmony.

The Mari Traditional Religion unites the believers of the ancient-Russian (Chimarian) faith, admirers of traditional beliefs and rites who took the baptism and visiting the church service (Marla Vera) and adherents of the religious sect "Kug Vorte". These ethnocon confessional differences were formed under the influence of both the spread of Orthodox religion in the region. The religious sect "Kuga variety" was formed in the second half of the XIX century. The existing non-compliance between religious groups in beliefs and ritual practice does not play a significant impact in the daily life of Mari. These forms of traditional Mari religion constitute the basis of the spiritual values \u200b\u200bof the Mari people.

The religious life of adherents of the traditional Mari religion is held within the village community, one or several rural councils (world community). On the Allian prayers with the sacrifice, all Markets can take part in the sacrifice, thereby forming the temporary religious community of the Mari People (National Community).

Mari traditional religion until the beginning of the 20th century performed as the only social institution of cohesion and unity of the Mari people, strengthening its national self-consciousness, approval of the national original culture. At the same time, the People's Religion never called on artificially disconnect the peoples, did not initiate confrontation and the opposition between them, did not approve the exclusivity of any people.

The current generation of believers, recognizing the cult of the uniform universe, is convinced that all people, representatives of any nationality can worship this God. Therefore, they are considered possible to introduce any person who believes in his omnipotence.

Anyone, regardless of nationality and religion, is part of the cosmos, the Universal God. In this regard, all people are equal and respectful of respect for them to relatives. Markets have always been distinguished by religious feelings of Inoverts, and respectfulness. They believed that the religion of each people had the right to exist, worthy of honor, since all religious rites were aimed at refining mortality, improving its quality, expanding people's capabilities and contribute to the acquisition of the Divine Forces and Divine mercy to everyday needs.

A visual evidence of this is the lifestyle of adherents of the Ethno-Confessional Group "Marla Vera", which are observed both traditional customs and rites and Orthodox cults, visit the temple, chapels and Mari sacred groves. Often, traditional prayers with sacrifices are spent before the Orthodox icon specially brought for this case.

The admirers of the Mari traditional religion, respecting the rights and freedoms of representatives of other denominations, are expecting the same respectful attitude towards themselves and committed by religious actions. They believe that the worship of the One God - the Universe in our time is very timely and quite attractive for the modern generation of people interested in the spread of environmental movement, in the preservation of pristine nature.

The traditional religion of Mariers, including in its worldview and practice, the positive experience of centuries-old history, puts its closest goals approval of genuinely fraternal relationships in society and the education of a person's refined image, protects itself with righteousness, devotion to a common cause. It will continue to defend the rights and interests of their believers, to defend their honor and dignity from all encroachment on the basis of the law adopted in the country.

The admirers of the Mari Religion considers their civil and religious debt to comply with legal norms and the laws of the Russian Federation and the Republic of Mari El.

Traditional Mari Religion sets itself the spiritual and historical tasks of combining the efforts of believers to protect their vital interests surrounding our nature, animal and plant world, as well as the achievement of material wealth, everyday well-being, moral regulation and high cultural level of relations between people.

Sacrifice

In the earbust universal life boiler, human life proceeds under non-primary observation and with the direct participation of God (Tun Osh Cuhouse Yumu) and its nine and the manifestations (manifestations), personifying the sample, energy and material wealth. Therefore, a person should not only reveree to him, but also deeply read, strive to give His mercy, goodness and protection (sergravis), thereby enriching himself and the world around the world with vital energy (pepper). A reliable means of achieving all this is to regularly carry out in the sacred groves of family and public (National, World and Armenian) prayers (Kumaltysh) with sacrifices of God and his deities of pets and birds.