1. History

The remote ancestors of Mariers came to the average Volga in approximately the VI century. These were tribes belonging to the Thro-Finnish language group. In the anthropological relationship Mariers are closest to Udmurt, Komi-Perm, Mordva, Saama. These nations belong to the Ural race - transitional between Europeanoids and Mongoloids. Marities among the named peoples are the most mongoloid, with dark hair and eyes.


Neighboring peoples called Mari "Cheremisami". The etymology of this name is not clear. The self-sizing of Mari - "Marie" - translates as "man", "man."

Mariy residents belong to the number of peoples that have never had their own state. Starting from 8-9 centuries, they were conquered by Khazars, Volga Bulgars, Mongols.

In the XV century, Mariers became part of the Kazan Khanate. From this time, their ruins begin on the lands of the Russian Volga region. Prince Karbsky in his "legends" noted that the "the Cheremis people are belochy". Even women who, according to the reviews of contemporaries, were not inferior to men courage and courage, took part in these campaigns. The appropriate was the upbringing of the younger generation. Sigismund Herberstein in his "Notes on Muscovy" (XVI century) Indicates that the Chelers "are very experienced archers, and the onions never produce from the hands; They find such pleasure in it that they do not even give to eat sons if they pre-not pierce the arrow planned target. "

The joining of Mariers to the Russian state began in 1551 and ended a year later, after taking Kazan. However, for several years, on the Middle Volga region, the uprisings of conquered peoples were hampered - the so-called "Cheremis Wars". Mariy residents showed the greatest activity.

The formation of Mari nation, ended only in the XVIII century. At the same time, Mari writing was created on the basis of the Russian alphabet.

Until the October Revolution, Mariers were scattered as part of the Kazan, Vyatka, Nizhny Novgorod, Ufa and Yekaterinburg provinces. An important role in the ethnic consolidation of Mariers was played by education in 1920, the Mari Autonomous Region, which was then transformed into an autonomous republic. However, today from 670 thousand Mariers only half live in the Republic of Mari El. The rest are scattered outside.

2. Religion, culture

For the traditional religion, Marietsev is characterized by the idea of \u200b\u200bthe Supreme God - Kuga Yumu, who opposed the carrier of evil - Keremet. Both deities brought victims in special groves. The leaders of the prayer were the priests - cards.

The appeal of Mariers in Christianity began immediately after the fall of Kazan Khanate and acquired a special scope in the XVIII-XIX centuries. The traditional faith of the people of Marie is brutally pursued. On the orders of the secular and church authorities, sacred groves were cut down, dispersed the phenhy, persistent pagans punished. Conversely, those who adopted Christianity provided certain benefits.

As a result, the majority of Marijtsev was asleep. However, there are still a lot of adherents of the so-called "Mari Faith", combining Christianity and traditional religion. Paganism almost in untouched by the form of the Eastern Mari. In the 70s of the 19th century, a sect of Cuhouse varieties appeared ("Big Candle"), which tried to reform old beliefs.

Commitment to traditional beliefs contributed to the approval of the National Self-Agency Marie. Of all the peoples of the Finno-Ugric family, they mostly retained their language, national traditions, culture. At the same time, Mariy paganism carries elements of national alienation, self-isolation, which, however, do not have aggressive, hostile trends. On the contrary, in the traditional Mari pagan appeals to the Great God, along with Prayer about the happiness and well-being of the Mari people, please give a good life with Russian, Tatars and all other peoples.
The highest moral rules of Mari was a respectful attitude towards any person. "Senior Read, younger," say, "says the People's Proverb. The Holy Rule was considered to feed the hungry, help asking for, provide the gender.

The Mari family strictly followed the behavior of his members. The dishonor for her husband was thought if the Son was expecting in some bad matter. The drawing and theft was considered the rapid crimes, and the People's Spirpridge punishes the strictest way for them.

Traditional ideas still have a huge impact on the life of the Mari society. If you ask Mariez, what is the meaning of life, he will answer something like this: to keep optimism, believe in his happiness and good luck, to do good deeds, for the salvation of the soul is in kindness.

History of the Mari Narod

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 Marie (in the form of "Cheremisam" mentions compounded 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.

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.

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 1439-1441, judging by the Votor Chronicler, the Mari and Tatar soldiers destroyed all Russian settlements on the territory of the former Vervoy Cuguzness, the Kazan "governors" began to manage the windy 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 quite difficult to determine even in exemplary outlines to determine the territory of Mari's settlement during the existence of 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 in the middle Volga region acquired the following appearance. Moscow faced a powerful liberation movement, in which Ivan IV had time to swear to be swirling, and the population of peripheral regions, which did not lead the oaths. 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 their 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.

And, I tell you, bringing so far the bloody sacrifices of God.

At the invitation of the organizers of the International Conference dedicated to languages \u200b\u200bin computers, visited the capital Mari El - Yoshkar Ole.

Yoshkar is red, and Ola, I have already forgotten what it means, as the city at Finno-Ugric languages \u200b\u200bjust "Car" (in the words Syktyvkar, Kudymkar, for example, or Shepashkar - Cheboksary).

And Markets - Finno-Ugry, i.e. Related in the High Language, Nenets, Hantam, Udmurts, Estonians and, Semesna, Finnam. Hundreds of years of joint residence with Turks also played a role - there are many borrowing, for example, in their welcoming speech, a high-ranking official called the founders of the only radio broadcasting in the Mari language, radio.

Markets are very proud to be stubborn resistance to the troops of Ivan Grozny. One of the bright Mariers, the Oppositionist Light Shemeir (Vladimir Kozlov) wrote even a book about the defense Mari of Kazan.

We had something to lose, in contrast to the part of the Tatars, who were relative to Ivan Grozny, and actually changed one khan to another, "he says (for some versions, Wardah Ubaan did not know even Russian).

Here, Mary El appears from the train window. Swamps and Marie.

Someone is snow.

This is a Buryat colleague in the first minutes of entry into the Mari Earth. Frank Badangarov - a participant in the conference in Yakutsk, which took place in 2008.

We consider the monument to the famous Mariers - Jõvan Kyrla. Remember Mustafa from the first Soviet soundtrack? He was a poet and actor. Repressed in 1937 on charges of bourgeois nationalism. The reason served as a fight in a restaurant with sweeping students.

He died in one of the Ural camps from hunger in 1943.

On the monument he rides Dresin. And sings the Mari song about the cunits.

And this is our owners. The fifth left is the legendary personality. That same radio - Chasyshev Andrei. He is famous for the fact that once wrote a letter to Bill Gates.

"As I was then naive, I did not know much, I didn't understand much ..." he says, "it was not from journalists from the removal, I began to pick up - again the first channel, and do you have a Bibisi ..."

After the rest, we were led to the museum. Which specially opened for us. By the way, in a letter, the radio was wrote: "Dear Bill Gates, buying a licensed package" Winduses ", we paid you, so please include five Mari letters in standard fonts."

It is surprising that Mary's inscriptions everywhere. Although there were no special gingerbread knutov, and no responsibility of owners for not writing a sign on the second state language are not carried. Employees of the Ministry of Culture say that they simply talk to the souls with them. Well, a secret said that the chief architect of the city is played in this matter.

Here is such awick. In fact, what is the name of a charming guide, I do not know, but the most popular female name in Marijtsev is Ivik. Emphasis on the last syllable. And still Salika. There is even a television film on Marius, with Russian and English subtitles with the same name. I brought this as a gift to one Yakut Maryza - asked his native aunt.

Exuccia is curious - to get acquainted with the life and culture of Mariers are offered to be traced the fate of the Mari Girl. Of course, her name is Ivik))). Birth.

The Ivik seems to be in the cradle (not visible).

This is a holiday with a rich, type of carol.

"Bear" has a mask from Beresta.

See, Ivik blows into the pipe? It she grabbies the district that she became a girl and it is time for her to marry. Some initiation rite. Some hot Finno-Ugric guys))) Immediately, also wanted to notify the district about your readiness ... But they were told that the pipe is different))).

Traditional three-layer pancakes. Bake to the wedding.

Pay attention to the monista of the bride.

It turns out that conquering Cheremsov, Ivan the Terrible forbade the foreigners a blacksmithing business - so that the weapons did not come. And I had to make markers to do from coins.

One of the traditional classes is fishing.

Borthernastrhea - picking up honey of wild bees - also an ancient lesson of Mariers.

Livestock.

Here is the Finno-Ugry: in the sleeveless, the representative of the people of Mansi (photographs), in a suit - a man from the Republic of Komi, behind him, Estonian.

End of life.

Pay attention to the bird on the rod - cuckoo. The link between the worlds of the living and the dead.

That's where our cuckoo, cuckoo, how much remains me? "

And this is a priest in a sacred birch grove. Maps or cards. So far, they say, about 500 sacred groves have been preserved - a kind of temples. Where Marys bring sacrifice to their gods. Bloody. Usually a chicken, goose or lamb.

Employee of the Udmurt Institute for Administration of Teachers, Administrator of the Udmurt Wikipedia Denis of Sugar. As a true scientist, Denis, a supporter of a scientific, not a "hatchardative" approach in promoting languages \u200b\u200bto the network.

As you can see Mariez make up 43% of the inhabitants. The second in numbers after the Russians, koih 47.5%.

Mariy residents are mainly divided by language on mountain and meadow. Mountains live on the right bank of the Volga (in the direction of Chuvashia and Mordovia). Languages \u200b\u200bare so distinguishable that there are two Wikipedias - at the Gorogonian and Lugovarian languages.

Questions about the Cheremis Wars (30-year resistance) asks the Bashkir colleague. Girl in white in the background - an employee of the Institute of Anthropology and Ethnology of the Russian Academy of Sciences, the sphere of his scientific interest calls - what would you think? - Identity of ormpic events. This summer is going to the Tour of the Krasnoyarsk Territory and may even come to the village of Yesse. We wish good luck to the fragile urban girl in the development of non-frost even in the summer of Polar expanses.

Picture next to the museum.

After the museum, waiting for the beginning of the meeting was walked through the city center.

This slogan is extremely popular.

The city center is actively rebuilt by the current head of the republic. And in a single style. Pseudovizante.

Even the mini-Kremlin was built. Which, they say is almost always closed.

On the main square on the one hand, the monument to the Sacrot, on the other - the conqueror. Guests of the city are chicked.

Here is another attraction - clock with donkey (or mule?).

Marika tells about the donkey, as he became an informal symbol of the city.

Soon trips three hours - and the donkey will come out.

We admire the donkey. As you understand - Donkey is not simple - he brought Christ to Jerusalem.

Participant from Kalmykia.

And this is the same "conqueror." The first imperial governor.

UPD: Pay attention to the coat of arms of Yoshkar-Ola - Soon it, they say, will be removed. Someone in the city council decided to make moose horned. But, maybe this is to sue conversations.

UPD2: The coat of arms and the flag of the republic have already changed. Markelov - And no one doubts that this is he, although he voted the parliament - replaced the Mari Cross on the bear with a sword. The sword looks down and in the sheath. Symbolically, right? In the picture - the old Mari coat of arms has not yet been removed.

Here was a plenary conference meeting. No, sign in honor of another event)))

Curious thing. In Russian and Marih ;-) In fact, everything was right on other signs. Street by Mariysk - Ura.

Shop - Kevyt.

As one colleague was gladly noticed, who once visited us - the landscape resembles Yakutsk. It is sad that our hometown appears in such a guise.

Language is alive if in demand.

But still need to provide technical side - the ability to print.

Our wiki is among the first in Russia.

Absolutely faithful remark of Mr. Leonid Somsa - Gondira "Linux-Inc." (Peter): the state seems to notice the problem. By the way, Linux-Inc. is developing a browser, Spell Checker and an office for self-sufficient Abkhazia. Naturally on the Abkhaz language.

Actually, the conference participants tried to answer this is a sacramental question.

Pay attention to the amounts. This is to create from scratch. For a whole republic - the only trifle.

Report by the Bashkir Institute of Humanitarian Research. Familiar with our Vasily Migalkane. Bashkortostan linguists began to approach the so-called. Language case - a comprehensive language codification.

And in the Presidium sits the main organizer of the action, the worker of the Mari Ministry of Consult Eric Yusikin. Freely speaks in Estonian and Finnish. Owned his native language already as an adult, in many respects, it is recognized due to the spouse. Now he teaches the language of his children.

DJ "Radio Mari El", Admin Lugovaria Vicky.

Representative of the Foundation "Word". A very promising Russian fund, which is ready to support projects for minority languages.

Wikimedists.

And these are the very new buildings in quasi-Italian style.

These Muscovites began to build a casino, but on time a decree on their ban arrived.

In general, the question about who finances all the "Byzantium" responds that the budget.

If we talk about the economy, in the republic were (and there is probably military plants for the production of legendary Rockets C-300. Because of this, before Yoshkar-Ola, even was a closed territory. As our Tiksi.

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 linguist M. Kastresen. 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.Pititsyn, D.K.Selienin, M.N.Yantemir, F.E.Gorov and many others Researchers II half of the XIX - I half of the twentieth centuries. With a new hypothesis in 1949, a prominent Soviet archaeologist A.P.Smirnov, who came to the conclusion about Gorodetskaya (close to Mordve) basis, other archaeologists, ON Bader and V.F. Gröng, 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.Khlikov and G.A. Archipov developed the theory of the mixed Gorodetsky-Azelian (Volzhsky-Perm) basis of the Mari people. Subsequently, G.A. Archipov, developing this hypothesis, further, during the opening and study of new archaeological monuments, proved that the Marytskoye-Dyakovsky (Volzhko-Finnish) component prevailed in a mixed basis, the component and the formation of the Mari Ethnos, which began in the first half of the Millennium 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 with the first, the azelinsky (permony) tribes had a stronger influence. This theory as a whole is now supported by the majority of archaeologists engaged in this problem. The Mari Archaeologist V.S. Patrushev nominated a personal assumption that the formation of the ethnic basis Marie, as well as Mary and Murom, took place on the basis of the population of Akhmylovsky appearance. Linguists (I.S. Malkin, D.E. Kazansev), who rely on language data, believe that the territory of the formation of the Mari people should be searched for not in the Vyatsky-Vyatka interfluve, as archaeologists consider, but south-west, between the eye and Sura. The archaeological scientist T.B.Nikitina, given the data not only archeology, but also linguistics, came to the conclusion that Praodina Marijtsev is located in the Volga region of the Occasky Mezhda Meternreach and in the Pottherzhye, and the Promotion east, to Vyatka occurred in VIII - XI explosive, in the process of which contact and mixing with azeline (permony) tribes were carried out.

The origin of the ethnonyms "Marie" and "Cheremis"

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. Kazansev Following the historian of the XIX century. G.I.Pertyatkovich came to the conclusion that the name "Cheremis" gave Marrian 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, the neighboring peoples subsequently distributed to the whole ethnos. The version of the Mari Local Lowers of the 1920s and the beginning of the 1930s, F.Egorova and M.N.Yantemir, who suggested that this ethnonym is as follows to the Turkic term "militant person". F.I. Hordev, as well as supported His version I.S.Halkin 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.

Literature

For details, see: Clacks S.K. Methodological manual "History of the Mari People of the IX-XVI centuries" Yoshkar-Ola: GOU DPO (PC) with "Mari Institute of Education", 2005

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 quite difficult to determine even in exemplary outlines to determine the territory of Mari's settlement during the existence of 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 their 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 seeking their spiritual goal - unity with the Universal 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.