The origin of the Chuvash people (characteristic of hypotheses). The main stages of the ethnic history of the Chuvash people
According to one of the hypothesis of Chuvashi are descendants of the Bulgarian. Also, Chuvash themselves believe that their distant ancestors were Bulgars and Suwars, who once inhabited Bulgaria.
Another hypothesis states that this nationality belongs to the associations of Savirov, which in distant times have conjugated on the northern land due to the fact that they abandoned the generally accepted Islam. During the time of the Kazan Khanate, the ancestors of the Chuvash were part of his composition, but were quite independent people.
Culture and life of the Chuvash people
The main economic activity of the Chuvash was settled farming. Historians note that this people succeeded in land much more than Russians and Tatars. This is explained by the fact that Chuvashi lived in small villages whose nearby cities were nearby. Therefore, work with the Earth was the only source of food. In such villages, it was simply not possible to lean from work, especially since the land were fertile. But even they could not saturate all the villages and save people from hunger. The main cultrators were: rye, shepherd, oats, barley, wheat, buckwheat and peas. Len and hemp and hemp also grown here. To work with agriculture, Chuvashi used soy, roerals, sickles, chains and other devices.
In ancient times, Chuvashi lived in small villages and settlements. Most often, they erected in river valleys, near the lakes. Houses in the villages were built in a row or a cumulative way. The traditional was the construction of a pulp, which was put in the center of the courtyard. Also there were huts called bed. In Chuvash settlements, they played the role of summer kitchen.
National costume were typical clothing for many Volga peoples. Women wore tunic shirts that were decorated with embroidery and various pendants. And women and men on top of the shirt put on a shoo, a caftane cape. Women covered headscarf heads, and the girls wore a helmet headdress - a row. The outerwear served a Cleveavy Kaftan - Shupu. In the autumn period, Chuvasy dressed in a warmer Sahman - a trip from Sukna. And in the winter everything was wore fitted sheepskin coats - curtains.
Traditions and customs of the Chuvash people
Chuvash people carefully applies to customs and traditions of their ancestors. Both in antiquity, and today the peoples of Chuvashia are conducting vintage holidays and rites.
One of these holidays is ulah. In the evening, young people are going to the evening collection, which is suitable for girls when their parents are not at home. The hostess with girlfriends sat in a circle and were engaged in needlework, and at that time the guys sat down between them, watched what was happening. They sang songs to the music of harmonist, danced and having fun. Initially, such meetings were searching for the bride.
Another national custom is Savarni, the holiday of winter wires. This holiday is accompanied by fun, songs, dances. People dress up stuffed as a symbol of a leaking winter. Also in Chuvashia, it is customary on this day to dress up and horses, harbor them in festive sleigh and roll children.
Holiday Manquoon is Chuvash Easter. This holiday is the cleanest and bright holiday for the people. Before the furculine, women are cleaned in their sips, and men are clouded in the yard and behind the yard. The holiday is prepared, filled full beer barrels, bake pies, paint eggs and prepare national dishes. Manquoon lasts seven days, which are accompanied by fun, games, songs and dancing. In front of Chuvash Easter, a swing was put on each street, on which not only children rushed, but also adults.
(Painting Yu.A. Zaitseva "Akatuy" 1934-35)
For the holidays associated with agriculture include: Akatui, Synet, Symx, Pitra and Pukrav. They are associated with the beginning and end of the sowing season, with harvest and the arrival of winter.
The traditional holiday of Chuvash is Surhuri. On this day, the girls were gadal - caught in the dark sheep to lead them the rope on the neck. And in the morning they came to look at the color of this sheep, if it was white, then the narrowed or narrowed will be blonde and the opposite. And if the sheep is motley, then the pair will not differ in particular beauty. In different areas, Surhuri is celebrated in different days - somewhere before Merry Christmas, somewhere in the New Year, and some celebrate on the night of baptism.
This statement has some truth. Any change of ethnonym is associated with the genetic drift of the people. Today's Chuvashi is not only Suwara, it is the Bulgars - descendants of the Huns (Tsunoguura, etc.), these are the wrecked Mariers (Vir Seryal) and the fragments of the various nations of those who felt in the sphere of Chuvash culture. Genetics recognized that the medium-line chudes are close to genetically early Turks, that is, the Huns. But how to be with the rest of the crude? Today, the Anthropological School of Chuvashia is destroyed, but it was the anthropologists that claimed: "Chuvashi is 98% of the European region; Markets, Mordva 82%, and Tatars and Bashkirs by 60%. " If Chuvashi Turks, then why such a big difference in the indicators of the Europeanity in relation to Turks (Tatars and Bashkirs)?
Looking through the film about Chuvs-Turki, the following thoughts arise:
- The film postulates the idea that the Turks are not an anthropological, but the cultural community, this explains the difference in the anthropology of the Chuvash and other Turkic peoples. But in this case, how to explain the powerful cultural difference between the Chuvas and the Turkic peoples: in religion, art, gesture? In addition, historically turks come from a completely specific ancestor - the Gunnian tribe of Tubyuy (TJU), it means that anthropology is a key indicator of the unity of the Turkic community.
- The film shows rituals around Abashevsky Kurganov. From the point of view of archeology, Abashevtsy are not the ancestors of the Chuvash. True, from the point of view of the relations of the Chuvish to the Kurganam, as to the "ulăp Tipri", such shooting is possible, only the rites near such places chuvashi did not produce, except that only in those cases when there was a kirimet on the hill.
- During rites, the beer did not splash in the fire. Beer, as well as offering, left in a cult place. Mary's victims are brought to the fire.
- The film is told about the developed crown in Chuvashia, but everyone should understand about any industrial farming in the republic after the reign of the former head of the Chuvashi administration to speak no longer. It would be worth saying that with every village farm, it used to have its own brewery. All Russian names associated with Bulgaro-Chuvash's brewing: hops, malt, wort, etc.
- The rite "Nima" (mutual assistance) was usually carried out during the construction of a house or under field work and was associated with personal participation in the work. With the previous chapter of the Chuvashi administration, this rite was reduced to the level of "voluntary and forced" monetary charges. The connection between the rite of "Nime" and the autumn sites "Kĕr Sari" is not clear.
- Historically, the yeast in the beer began to be allowed at the later time, during the period of soldering the nation.
- It is assumed that the beer is a general workshop. Judging by the name "Săra" in the Chuvash and Altaians, it may indeed seem, however, who affected whom? It is known that brewing originated in Mesopotamia in 5 millennia BC, not in the Far East. Name at least one Turkic people, where the brewing was also widely developed?
- If the Chuvashi Turkic-speaking, then why the main words of the people do not fit into the Turkic vocabulary: for example: Hevel ("Sun" feel.) - Helios (Greek). Why do Nomad Turks, and Chuvashi Ancient farmers? (D.F. Madurov. Type of Ukulovsky People's Uklade and its role in the Ecosystem of the Volga-Kamsky Territory // Ecological Bulletin of the Chuvash Republic. - Cheboksary: \u200b\u200b2000. - Vol. 20. D.F. Madurov. Alignment of the defendant of the Culture on the example of cultural artifacts // From the history of nature to the history of society: the past in the present and future: the application to the Bulletin of the Russian Philosophical Society. Materials of the Scientific Conference. M.: 2000. - Part 1) Why all the Turks worshiped Tengrikhan, and Chuvash has no traces of this cult. Chuvashi worship the tour. This is the name of the God of Orange Origin. More information about this in the article (D.F. Madurov. The Orange-Chuvash cultural parallels. P.360-382 // Scientific and pedagogical legacy V.F. Kakhovsky and the problems of history and archeology. Materials of a scientific and practical conference. December 19-20 2006 Book 2. - Cheboksary, ChGGN, 2009).
- Listening to the Chuvash song in the film, I unwittingly remembered the Ukrainian "On my pierce grew up birch, let us Hay Ho gorge, give us the Hay Ho gorge. Birch grown on my pierce. " So who has this song written off?
- It is a pity that in the film there are few silver decorations of the Chuvish. Embroidery with flowers embroidered aniline threads look terribly. The top of the vulgarity, this tradition appeared in the 50s, during the cultivation of the denial of national culture and the imitation of Russian. A woman in the girl's headdress simply looks funny, also ridiculously looks like a combination of glasses and an ethnographic costume.
- The film claims that the chudos who accepted Islam became called Tatars. In this phrase, he glances the meaning of the relationship of Turkic-speaking Chuvash and Tatars. It should be aware that these processes occurred during the period of Tatar domination in the region and their maximum cultural influence. Exactly the same processes occur today, and from this point of view, most of the Orthodox Russian-speaking population can also point to their Chuvash (Bulgaro-Suvarian roots). At the same time, in the Chuvash, there are traces of genetic feeding from neighboring peoples.
- I am surprised to find out that Chuvash is there and will exist thanks to the translation of the Bible. In fact, the scriptures on the "Gunnsky language" were published back in 530, but it did not in any way affect the safety of the language and the translations themselves. Of course, we can only thank the Russian Bible Translation Institute for the next major (according to our standards) financial contribution. Recall that the Grant of the English Biblical Society Missionary-enlightener I.Ya. Yakovlev built the Chuvash Symbirian school. Only the main purpose of this Missy was by no means the development of the national culture of the Chuvash, and purely missionary tasks, not a gift from the memoirs of the Sybir school students, it was forbidden to sing People's Chuvash songs. And from the point of view of the Orthodox (orthodox) church, even a folk suit is "pagan", which in their propaganda articles already wrote the Cheboksary News newspaper. So, it turns out that we slipped another "Troyan" ("Trojan horse").
After watching the film, the feeling appears that this film was created to even more divide our people, or people created the incompetent in these issues.
Introduction ..................................................................... 2.
Bulgaro-Suvorskaya theory ........................................................... ..3-4
Bulgarian theory ...................................................... ... 5-6
Suvarian theory ...................................................... .... 7-8
Dobolgaro-Turkic theory .......................................... ..9-10
Bulgaro-Mari theory .............................................. ..1.1
Autochthonte theory ....................................................12-17
Critica authon theory ........................................17-19
Conclusion .................................................................. 20.
Introduction
For the first time, the Chuvash people are mentioned only in the XVI century, in connection with the campaigns of the Moscow troops on Kazan. But this does not mean that the people did not exist before that, although it was not mentioned by any source. It follows from this that the Chuvash people existed under a different name.
In the scientific community, it is customary to attract Chuvash to the Volga Bulgaram and Chuvasham, Chuvashi themselves also identify themselves with these peoples in their legends. Nevertheless, there are several theories about the origin of the people of Chuvash: Bulgaro-Suvarskaya, Bulgarskaya, Suvorskaya, Dobolgaro-Turkic, Bulgaro-Mari, Avtochthonne, Skifo-Sarmatian, Finno-Ugorskaya, Marijskaya, Vedana, Suvaz. Consider more of them.
Bulgaro-Suvarian theory
According to historians A. B. Bulatova and V. D. Dimitriev, one of the evidence of the situation on the decisive role of Bulgaro-Suvava in the ethnogenesis of the Chuvash, is the existence of direct parallels between the religion and family relations of Suvir (Savir) VII century. And the crown of the wilderness, as well as the existence of similar forms of religion at Bulgar VIII-XIII centuries. .
A great contribution to the popularization of Suwar-Bulgarian theory in recent years has been made by V.N. Almaneta. He is in his work "Who are we Suwaro Bulgars or Chuvashi?" In detail explores historical data on the history of the Chuvash people. According to his theory, the name "Chuvash" attached to the people not immediately, but gradually during the historical development of the nationality. "Chuvashai" first called people and Tatar origin, a small peasantry, later "Chuvasi" called pagans, and this word was synonymous with "noiselessness." Since earlier Bulgaro-Suwara was pagans, this name attached to them, although they did not suspect about it until XVII.
There is another theory that Bulgaro-Suwara was forced to hide their origin. Almanny writes: "In the middle of the XVIII century, the position of the peasants becomes unbearable. In addition to any burdensome taxes, landlords, monasteries, churches and clergy took away from the peasants of the Earth, force was forced to collect money for the construction of churches. The local clergy did everything to insult the national feelings of Suvav, who adhered to their ethnic religion. It is for this reason that those whom it was what was lost from hidden places. Many moved in the Volga region, steppe areas of Bashkiria and other places.
Many hatred for exploiters overwhelmed the bowl of patience. When the peasant war began under the leadership of E. I. Pugacheva, the rebels broke out on the Middle Volga region. Suwaro-Bulgarian peasants spoke under their natural self-espowerment "Sepir", it as an overlap united people to fight injustice. Apparently, Suwars never forgot their origin, which was reflected in the epigraphic monuments of the XVII-XVIII centuries.
In August 1774, the united forces of the royal punishers defeated the Suvorsky rebels, the number of killed was more than a hundred people. It was the last united uprising in the territory of the modern Chuvash Republic. After its suppression, persecution and reprisals begins over the rebels. The most distinguished their representatives hung on the gallows, quartered, executed on the fellows, many were referred to many.
As a result, the same thing happened after the ruin of the Volga Bulgaria Mongol-Tatars: people were forced to hide their own self-confusion "Suvar" or "Sepir", the mention of which caused rabies from punishers. Thus, the people had to abandon their Suwar-Bulgarian generic roots in their history for the second time, suppress and hide their origin. "
Bulgarian theory
For the first time, the Bulgarian projects of the Chuvash wrote in the XVIII V.V. N. Tatischevv his work "Russian History": "Chuvashi, the people of Bulgarian, near Kazan"; "The remaining Bulgarian peoples of Chuvasha."
In the 40s Hih in. Czech scientist P. I. Shafarik, referring to these historical sources, concluded that Chuvashi is the descendants of the Volga Bulgarians.
In 1863, Tatar scientist Hussein Fezhanovoplated the article "Three Tombing Bulgarian Inscriptions", in which the results of decrypting the Bulgarian epitaphy chuvash words presented the scientific community.
Based on the data presented by H. Feizkhanov, N. I. Ilminsky published an article about Chuvash words in Bulgarian.
After the publication in 1866, the "born of Bulgarian kings" academician. A. Kuniconated in print, that in Chuvasha, he sees the remnants of the Volga Bulgarian that the Chuvas "long before the invasion of the Tatars" settled on the Middle Volga region, "Hagano-Bulgarians on the Danube, Black Bulgarians in Kuban" are connected with Chuvashi.
Professor of Kazan University I. N. Smirnovs the book "Cheremis" explored the Chuvash words borrowed by the eastern and Western Mariers. In the conclusions, he indicated that Bulgarian corresponded to the Chuvash.
In 1897, Finnish scientist H. Pasonenizdal labor "Turkic words in Mordovsky", in which he considered the Chuvash borrowing, testifying to the Bulgarian influence.
In the historical and linguistic study of N.I. Ashmarin "Bulgarians and Chuvashi", published in 1902, generalized all those known to the beginning of the twentieth century. Oblagarakh Information The following conclusions are made:
1) "The language of the Volga Bulgarians is identical with modern Chuvash";
2) "The contemporary chuvashs are not that other, as the direct descendants of the Volga Bulgarians,";
3) "Mixing the Turkic Bulgarians with the Finns who lived next to them and their appeal to a special mixed race, which, however, retained the Bulgarian language and the Bulgarian national name (Chuvash), it began very early, in any case before the X century ... There will be no obstacles to In order to consider those Bulgarians who lived on the Volga ... very close to their ethnic composition for modern chuvas. "
In 1904, the labor "Volzhskoy Bulgarians" I. N. Smirnov came to the conclusion that Bulgarian is Old Chuvashsky, Volzhskaya Bulgaria - the Old Chuvash state, Bulgarian culture - the Old Chuvash culture.
Suvarian theory
The identification of Chuvash with Suwars is found in the historical and ethnographic essay of Aristarca Speransky, published in Kazan in 1914, he believed that Bulgarian-Mohammedan merged with Tatars-Magomethane. The aristocratic Kazan kingdom was formed, in which the military estate consisted of Tatars, trading from Bulgarian, agricultural from Chuvash-Savar. The power of Tsarev spread to the foreigners of the region, which began to move into Mohametania. So it lasted until 1552, when Kazan was taken and conquered by Moscow, but the transition of foreigners into Mugometanism continues and accredited. This then explains the fact that the Turkic type in the Tatars is very weak, and Finnish Chuvash is very significant.
On the Suvarian origin of the Chuvash wrote and N. Ya. Marr. At the same time, he did not oppose Suvav and Bulgar, calling them "the people of one breed."
"Suvava - such a tribal name existed in Bulgarians and that under this title it is necessary to understand the Chuvash, as now revealed by the Yaffetic Linguistics, it is our particular crown from the Right Bank of the Volga," he writes.
At the special session of the Branch of the History and Philosophy of the USSR Academy of Sciences of the USSR (Moscow, April 1946) to substantiate the genetic relationship of the Volga Bulgars Kazan Tatars Kazan historian and archaeological. F. Kalininvdwitded the Suvarian hypothesis of ethnogenesis of the Chuvash in which the Bulgarians had no place. He believes that the monuments of the writing of the Chuvash population are widespread in the Tatari epitaph of the "second-style" with "chuvashism" and with simplified cufic traditional graphics. This is a manifestation of a special ethnic group, originally lived in Bulgaria, which can be called Türco Chuvash or Suvarian, who had its own political center in earlier centuries (Svwav), his feudal to know. With the loss of the Suwar of the former position, with the elevation of the city of Bulgar, and then with the Mongolian conquest and strong shuffling of the population, in particular, the descendants of the Suivoic nobility, lost political influence, were on the position of the former aristocracy, which had old traditions in the language, customs.
In 2011, the modern Tatar historian A. G. Muhamadiev also addressed the negotesses of N. F. Kalinina to denial Bulgaro-Chuvash ethnic and linguistic continuity. At the same time, the name of the title with "Suwara" on the "Savashi" - "Chavashi", on the assumption of A. G. Mukhamadiev, occurred in the time-label of the Bulgaria.
"Suwara, apparently become" Savasi "-" Chavashami "much later, during the formation of the state of the Great Bulgaria on the middle and lower Volga inclusive, although it should be mentioned that on the monuments of the 2nd style, the letter" C "is usually written in the original way: with Three dots below. This is a clear sign that this letter had a kind of pronunciation: something between "C" and "H". By the way, the phonetic versions of the "Savir" hydronism, "Svwar" in the form of "Chumar", "Schwar", that is, close to pronunciation to the modern Chuvash language, recorded between Badakhshan and the Lower Volga, "he writes in his work" a new look at the story Huns, Khazar, Great Bulgaria and Golden Horde. "
Dobolgaro-Turkic hypothesis
In 1971, the Institute of Language, Literature and History. Ibrahimov Kazan branch of the USSR Academy of Sciences of the USSR published a collection of articles in which the issues of origin of the Turkic-speaking peoples of the Middle Volga region are affected and the historical interpretation of some archaeological monuments is given.
In 1972, reviews were published on this collection, prepared by G. E. Kornilov and A. P. Smirnov.
The problems raised in the collection "The issues of ethnogenesis of the Turkic-speaking peoples of the Middle Volga region" are of fundamental importance. Their study and the decision was not caused by the fact that "there is a long-time dispatch about the Bulgarian heritage between the Tatar and Chuvash historians and archaeologists," as is trying to submit to A. P. Smirnov.
In the response article by A. P. Smirnov again criticized the article by the Tatar archaeologist A. Khalikov, indicating the lack of evidence, confirming how much significant resettlement of the Turkic tribes in the Middle Volga region in the Dobligsk era.
V. A. Ovorin Rights, noting the excessive exaggeration of the role of the Ugric and Turkic population in Prikamye in the works of V. F. Gening and A. X. Khalikova. "The material we have, suggests that the Turks begin to actively penetrate the north only from the era of the Khazar Kaganate and the Volga Bulgaria, which has found its reflection in written sources, as well as in decorations and ceramics, not to mention weapons - swords and arrows . These implementations had a significant impact on the composition of the local population, as we can judge by anthropological data. "
"Currently, we do not have the data that allows you to talk about early turkization of the population of Western Viurary. Turkic elements that can be revealed in Transbaikalia, on the territory of Tuva, Central Asia, appear on the medium volgar only in the Bulgar era. We have no reason to talk about it for earlier time, "says Smirnov Group of Researchers.
In 2001, Tatar historians D. M. Ishakov and I. L. Izmailov again "raised" the ideas of A. X. Khalikova, writing that in the V century in the forests of the Occo-Sviyazh Meternrachia, that is, on the territory of the Nizhny Novgorod region, Mordovskaya and Chuvash Republic, settled groups of nomadic Ogro-Turkic tribes, which began to form the formation of the Chuvash ethnos. Testing the suggestions of these Tatar historians is not possible due to the lack of references to sources of information.
The power of European Huns, which arose in Pannonia included, apparently, the European steppes up to the Volga. Conglomerate of multilingual peoples was fragile. Soon after the death of their leader Attila (452), the Power broke up, and the rebel peoples would defeat the Huns in the battle with re-(454), forcing the Gunnskaya Tribe Akatsir to retreat in the Volga region (Jordan. P. 37, 262-263), where they were absorbed by the new force - Bulgarians. Perhaps it is at this time or a bit earlier one of the groups of the Ogro-Turkic tribes, broken into the steppe, retreated into the forests of the Occo-Sviyazh Meternrech, giving the formation of modern Chuvash.
Bulgaro-Mari hypothesis.
In his candidate dissertation I.V. Antonov suggests that the emergence of the Chuvash ethnos is associated with the mixing of the insignificant part of the Bulgar with the same Mari population of the territory of modern Chuvashia. "The main mass of the preserved Bulgarian population, along with the precomples of the nomads and Finno-Ugrons, joined the ethnic community of the Kazan Tatars, while in the Suro-Sviyazh district in the XIII century. An insignificant part of the boular was evisted, the result of the mixing of which the Chuvash ethnos was the emergence of the previous Mari population. "
Autochthonic hypothesis.
The formation of autochthonic hypothesis is associated with the publication of the decision of the Central Committee of the CPP (b) of August 9, 1944. "On the state and measures to improve the mass-political and ideological work in the Tatar party organization" and the decisions adopted at the special session of the history and philosophy of An USSR (Moscow, April 1946) and the scientific session of the Department of History and Philosophy of the USSR Academy of Sciences and the Chuvash Research Institute (Moscow, January 1950).
Materials of the scientific session of the Department of History and Philosophy of the Academy of Sciences of the USSR and the Chuvash Research Institute (Moscow, January 1950) were published in the journal Soviet ethnography.
The main positions of the autochthonic hypothesis of Chuvash ethnogenesis were determined by the Bulgarian Tatar hypothesis of the ethnogenesis of the Kazan Tatars, who received the status of the official at a special session, organized by the USSR Academy of Sciences and the Philosophy of the Academy of Sciences and the Institute of Language, Literature and the history of the Kazan branch of the USSR Academy of Sciences. P. N. Tretyakov On this occasion, wrote: "The question of the origin of the Chuvash people can get a satisfactory decision only if it is considered in an inseparable connection with the question of the origin of all other peoples of Volga-Kamya and first of all with the question of origin Tatar people. "
In the article "Ethnogenesis of the Chuvash, according to the language of the language", Tücologist V. G. Egorov suggested that the local autochthonous population, from time immemorial inhabited in the Volga-Kamsky region and consisting of heterogeneous and multilingual forest tribes of Scythian Sarmatian origin with hunting and fishing economy, mixed With turkey cattle, forming the Dobligar Chuvash tribal association in which Turkic was numerically dominated and dominated Turkic. In the subsequent chuvashi were assimilated by bulgaria.
"When then came to the Volga Bulgaria-Turks, the Chuvash tribal association due to the generality of the language and some household peculiarities was easily assimilated with them. This can only be explained why it is the neighbors of the Chuvash, as Maryz, Udmurts, partly and Mordva, on a par with Chuvas who were part of the Bulgarian kingdom, did not succumb to assimilation with the aliens, they retained their language in purity, limited themselves to the borrowing of several dozen Bulgar words, And the Chuvashi is finally turgted, "he writes in his work" Ethnogenesis of the Chuvash according to language data. "
"... Chuvash people were formed at the current territory gradually by mixing the aborigines of the local edge with seals, more cultural bulgaria. The local autochthonous population, from time immemorial, inhabited in the Volga-Kamsky region, apparently, consisted of Skifo-Sarmatian and varying forest tribes of Scythian Skifo-Sarmatian, in part, perhaps and came here later than the steppe tribes of Turkic origin. In his Turkic layer, it is very easy to mix with the arrogant-bulgarians. It is very possible that the IX-X centuries. From mixing, they formed a fairly strong and numerous tribal association of Cyvap with the same large trading and industrial city. On the major economic meaning of the city of Suwara, the fact of his own chasing of coins is already talking, from which coins were known to be found in the X century. In the period between 931 and 992. In all likelihood, the Bulgarian ethnic element was postponed in the Chuvashsky nationality a rather powerful creative formation, he and the Language of Chuvashsky reported the Turkic system of speech and Turkic vocabulary. "
In the article "On the issue of the origin of Chuvash and their language", V. G. Egorov placed a special section "Theory of Autochonia Chuvash on the territory of the Middle Volga region" and half aimizing with supporters of the Bulgarian theory of Chuvash, declares that archaeological excavations in the territory of Chuvashia and mined during excavations Paleoanthropological materials indicate that the Chuvas are not a proven element, and the autochthon, the original population of the local region, that they settled here long before the Bulgar. It can be assumed that the distant ancestors of Chuvash in prehistoric times were a small separate group of threat-Finnish tribes.
Thus, autochthonne, from time immemorial inhabitants in the Volga-Kama region, heterogeneous and multilingual forest Skifo-Sarmaty by 1953. U V. G. Egorov turned into a non-less autochthonous, invalidly inhabited by the Volga-Kamsky region from prehistoric times, a small A separate group of threat-Finnish tribes.
Easternist A. P. Kovalevsky in the tribe "Suwaz", mentioned in the "Notes" of Ahmed Ibn Fadlan, saw the ancestors of Chuvash: "... if on the one hand, it takes into account that the names of Săvaz-Săvaç and Chăvash are only modifications of the same word, and with The other side to pay attention to the wonderful fact specified by P. G. Grigoriev, that Chuvashi, as well as Suwases in the 922th year, in the continuation of the many centuries did not want to take Islam, not to see the close relationship between both peoples. "
At the same time, A. P. Kovalevsky believed Suwazov Nebulgarian people of local origin, adopted Bulgarian from Bulgar, but preserved some dialectical features, including the sound of "s" or "ç" on the site of some Bulgarian "P", and also probably , with the predominance of deaf consonants.
With the adoption of Islam, the final bulgaria is commemorated by Săvaz tribe, which is also reflected in the name of the new city of Săvar with the final "P". In the future, Săvar loses his political independence and finally obeys the Bulgar. Meanwhile, the main mass of the tribe, apparently, was still refused to submit to the new orders and began to gradually move to the right bank of the Volga, where part of the tribe lived probably before. At the same time, she retained her pagan religion and some features of their adverb. Chuvash people were formed from the mixing of this part of the "People Săvaz" or "Tsăvaz" with the local population of the Right Bank of the Volga.
Similar free interpretations of the text "Notes" A. P. Kovalevsky caused remarks at V. D. Dimitriev, who considered that the conclusion A. P. Kovalevsky was not supported and could not be supported by any actual data: "Kovalevsky made liberty: allegedly Suwase, refusing Take Islam, moved to the right bank of the Volga. In reality, Ibn Fadlan writes about the tribe Suvaaz, reports not about the crossing of Suwazov to the right bank of the Volga, but only about the temporary channel of them from the parking lot of the King of Allas and indicates that SUVASAs accepted Islam, "writes Dimitriev in labor" On Justification N. I. Ashmarin theory of Bulgarian Chuvash language and ethnic continuity. "
By the editorial office of the publication "Chuvashi and Bulgars according to Ahmed Ibn-Fadlan" A. P. Kovalevsky also received several comments.
They were embarrassed by the author's approval that "Suvaaz tribe did not belong to the number of Bulgarian tribes, it was local origin." It remains unclear in the work and the fact that the author does not explain why the local tribe "Suwaz" refused his native language and learned one of the dialects of the Bulgarian language. In this case, it is limited only to the following remark: "The people of Suvaz are not included in the present Bulgarian tribes. But this certainly does not mean that Suwase did not speak at that time on one of the dialects of the Bulgarian language. "
It is possible that the reasons that prompted A. P. Kovalevsky to similar statements are related to the official theories of ethnogenesis of Tatars and Chuvash, adopted at the sessions of the Branch of the History and Philosophy of the USSR Academy of Sciences in 1946 and 1950, especially since A. P. Kovalevsky in 1938 G. was convicted of 58 article and released only in 1945
In the book "Volga Bulgars and their descendants", written by him in collaboration with Ya. Kuzmin-Yumanadi in 1993, Tatar philologist M. Z. Zakiev assumed that some Suasi, a certain people who spoke on Mongolo participated in the ethnogenesis -Tyurki mixed language and Marius. As a result, the Chuvash ethnos was formed with a new language, who chosen the Finno-Ugric word as self-disposal, which meant the River, Water.
"The second part of the Suasov still long before the formation of the Bulgarian nationality was mixed with the early ancestors of the Chuvash, who spoke on a special Mongol-Turkic mixed language (possibly with Khazar Kabarai), as well as with part of Mari. As a result, a new ethnos was formed, differing in a language from the early ancestors of the Chuvash, from Suasov and from Mari. It is clear that this happened in ancient times, for the mixing of languages \u200b\u200b(i.e., the education of the third language from two) is possible only before the occurrence of class society, that is, before the formation of the nationality. In the class society, the mixing of languages \u200b\u200bis no longer possible, only assimilation is possible. The new tribal association formed a new tribal association. Neighboring Mari began to call Sauzlamari, i.e., people, men (in Suaski, Marie - a man, a man), maybe Mariers in Suasse. This ethnonym, as we already know, the Mariers apply and now for the designation of the Chuvash. Such an origin of the Chuvish is also confirmed by the fact that at the initial stage of mixing the Mariy part of Saslavari, imitating a sussu part, who called himself with river asams, began to call himself also river, applying a threat-Finnish word (Veda) 'River, Water'. The ethnonym of Veda served for a long time one of the self-visages of the ancestors of modern Chuvash. Referring to the irrefutable evidence, Academician M. N. Tikhomirov, the history of Chuvash convincingly binds to the Vedas. Based on this and other historical facts, as well as on materials of the modern ethnograph-linguistic expedition, Mordovian scientist N. F. Mokshin comes to the conclusion: "The most correct representation of M. N. Tikhomirov, which indicated the identity of the Chuvash with Vedoy, the latter is mentioned, the latter is mentioned In particular, in the Word of the Word of the Russian Earth, "along with Breetsami, Cheremis and Mordvoy:" Bratsei, Cheremisi, Veda and Mordwy, on the Prince of Great Volodymar. " An important evidence that Chuvashi in the Middle Ages was really known in Russia under the name of the Veda, is the existence of this ethnonym near the Morder, and the Mordva is called so crumple until the present. "
Differences of the Chuvash language from the actual Turkic languages \u200b\u200bM. Zakiev explains the influence of Mongolian and Finno-Ugric languages.
"Meanwhile, an objective story links the ethnic roots of the crude with the Vedas, who spoke at the Finno-Ugric language of the Mariy type. Apparently, in antiquity, their language experienced a very strong influence of the Mongolian language. Vedas in the Volga region were very closely communicated with the usual-language-speaking suasami (one of the ancestors of Bulgaro-Tatars), under the influence of this language, the Finno-Ugric language of the people of the Veda gradually took the features of the Suassky language, received from them a new ethnonym SUAS / SUVAS / Chuvas / Chuvash, "writes Zakiyev in the "History of Tatar people".
The significance of its ideological and theoretical concepts on historical topics Philologist M. Zakiyev explains the need to protect the national interests of the Tatar people in the foundation of the city of Kazan and the original affiliation of the lands of modern Tatarstan.
Chuvash Philologist N. I. Egorov, unlike M. Z. Zakiyev, suggests that the Veda (Vica) was not self-configuration, but the Mordovian exoetonium of the Chuvash, under which the latters were allegedly known in the XIII in: "Author" Words "Mention Limit between Cheremis and Mordvoy. Therefore, under the temptation, you should intelligible the crude, because Mordva still calls them woven. This name was reflected on the map of the Moscow state of the beginning of the XVII century., Compiled by the Dutch traveler Isaac Massa. V. N. Tatishchev wrote that "Mordva Chyuvash ... call a branch" (Tatishchev, 1963, II, 201). Participant of the Academic Expedition 1768-1774 I. G. Georgi stated that the Chuvash calls Vidosh, and Cheremis Kurk Mars. In Mordovian folklore, Chuvashia is referred to as Winter's Mastor - "Chuvash Earth". Consequently, Chuvashi under the Mordovian name Widded was first mentioned in the first half of the XIII century. ".
The hypothesis of M. Zakiyev was developed by Izhevsk Finno-Thugs V.V. Outdoor and VS Churakov. In their opinion, Veda was relative to Mariers, they lived on the Right Bank of Volga, including the territory of today's Chuvashia, and took part in the ethnogenesis of the crustaceous on a mordell, barts and other Finno-Ugric and Turkic groups of the population of the population.
Chuvamshi (Chuvash. NGVASHEM) - Turkic people, the main population of the Chuvash Republic (Russia).
According to the results of the 2002 census, the Russian Federation has 1,637,200 chuvash; 889 268 Of them live in the Chuvash Republic itself, making up 67.69% of the population of the republic. The greatest share of Chuvash in the Alikovsky district - more than 98%, the smallest - in the spoard area - less than 5%. The rest: 126,500 live in Aksubayevsky, Yerzhanhanovsky, Nurlatsky, Buinsky, Tetyuschsky, Cheremshansky districts of Tatarstan (about 7.7%), 117,300 in Bashkortostan (about 7.1%), 101 400 in the Samara region (6.2%) , 111 300 in the Ulyanovsk region (6.8%), as well as 60,000 in Moscow (0.6%), Saratov (0.6%), Tyumen, Rostov, Volgograd, Kemerovo, Novosibirsk, Irkutsk, Chita, Orenburg, Moscow, Penza regions of Russia, Krasnoyarsk Territory, Kazakhstan and Ukraine.
According to the latest research, Chuvashi is divided into three ethnographic groups:
high Chuvashi (Viriaml or Touris) - North-West Chuvashia;
medium-line Chuvashi (Anamte Enchim) - Northeast Chuvashia;
snow Chuvashi (Annastrim) - South Chuvashia and beyond;
steppe Chuvashi (Hitim) is a subgroup of lower churches living in the south-east of the republic allocated by some researchers living in the southeast of the republic.
Language - Chuvash. He is the only alive representative of the Bulgarian group of Turkic languages. It has three dialects: riding ("okal"), oriental, lower ("indicating").
The main religion is Orthodox Christianity.
The Mongol invasion and the events following him (the formation and disintegration of the Golden Horde and the emergence of the ruins of the Kazan, Astrakhan and Siberian Khanate, Hogai Horde) caused significant movement of the peoples of the Volga-Ural region, led to the destruction of the consolidating role of Bulgarian statehood, accelerated the folding of individual ethnic groups of the Chuvash , Tatars and Bashkir, in XIV - early XV century, in the conditions of the oppression, about half of the remaining Bulgarian-Chuvash who remained in the alive Bulgarian-Chuvash, and ordered, where the "Chuvash Daruga" was formed from Kazan to the East to Middle Kama.
The formation of Tatar nationality occurred in the Golden Horde in the XIV - the first half of the 20th century. Of the Central Asian Tatar tribes who arrived together with the Mongols and appeared in the Higher Volga in the XI century. Kypchakov, with the participation of a minor number of Volga Bulgaria. HA Bulgarian Earth had only minor Tatars groups, and there were quite small on the territory of the future Kazan Khanty. But during the events of 1438 - 1445, associated with the formation of Kazan Khanate, together with Khan Uluk-Muhammed, about 40 thousand Tatars arrive here. Subsequently, Tatars from Astrakhan, Azova, Sarkla, Crimea and other places move to Kazan Khanate. The same way, Tatars, who arrived from Sarkela, are based on Casimov Khanate.
Bulgarians of the Right Bank of Volga, as well as those who moved here from the left bank, their tribesmen did not experience substantial Kypchak influence. In the northern regions of the Chuvash Volga region, they mixed up, the memorially, with Mari and assimilated their significant part. Muslim Bulgarians who moved from the left bank and from the southern regions of the Right Bank of Volga to the Northern Districts of Chuvashia, getting into the center of the pagans, retired from Islam and returned to paganism. This explains the pane-Islamic syncretism of the pre-Christian religion of the Chuvash, the distribution among them is Muslim names.
Until xv. East east of the winds of the winds and suras, occupied by the Chuvas, knew as the "Cheremis" (Mari). The first mention of the name of this territory called "Chuvashia" also refers to the beginning of the 20th century, i.e., by the time of appearance in the sources of the ethnonym "Chuvashi", that of course, it is not by chance (it is about the notes of Z. Gerberstein, made in 1517 and 1526).
The full population of the Chuvs of the northern half of modern Chuvashia occurred in the XIV early XV centuries, and before that time, the ancestors of Mariers were numerically dominated here - real "Cheremsa". Even after the whole territory of the current Chuvashi was taken by Chuvashi, partially assimilated, partially pushing the Marities from her northwestern regions, Russian chronicles and officials during the XVI-XVII tons. By tradition, the population who lived east of the lower Sura was continued, at the same time or "Nagorny Cherems", or "Cheremis Tatars", or simply "Cheremisami", although the nevertheous Markets have already occupied small territories east of the mouth of this river. According to A. Kurbsky, who described the campaign of Russian troops to Kazan in 1552, Chuvashi in the days of the first mention of them called themselves "Chuvasi", and not "Cheremis".
In this way, in the course of complex military-political, cultural and genetic and migration processes of the XIII - early XVI century. Two main habitats for Bulgarian-Chuwash were formed: 1 - right-bank, mainly the forest area between the Volga and Sura, limited in the south of the Linen of the Cuba River and Keery; 2 - the ordered-ordered area (the number of Kirpchak-Tatars has also been significant). From Kazan to the east, to r. Vyatka, stretched Chuvash Daruga. The basis of both territorial ethnos groups was predominantly a rural agricultural Bulgarian population, who did not accept Islam (or who was separated from it), which had a certain number of Mariers. The composition of Chuvash people included in general various ethnic elements, including the remnants of the "Imhenkovsky" East Slavic population, part of Magyar, Bratasov, and, probably, Bashkir tribes. Among the ancestors of the Chuvash, alone, albeit, Kypchak-Tatars, Russian half-tags (captives) and the peasants who walked into the XV-XVI centuries.
The fate of the ordinal-Zakazansky Chuvash, known for the sources of the XV - the first half of the XVII centuries, was peculiar to the fate. Many of them in the XVI-XVII centuries. I moved to Chuvashiya, in the XVII century. "In the excitement (the descendants live today here in a number of Chuvash villages in a number of Chuvashi - Savrushi, Kirimet, Serizzino, etc.). The remaining entered the Kazan Tatars.
According to the test books of the Kazan County 1565-15B8. and 1b02- 1603, as well as other sources, in the second half of the 20th - the first half of the 20th century. There were about 200 Chuvash villages in the Kazan county. In the very center of the ethnic territory of the Kazan Tatars - Kazan district - at the beginning of the XVII century. The Chuvash was much more than the Tatars: here, only in the mixed Tatar-Chuvash village, according to the wrist book of 1602-1603, there were 802 yasor yasacha and 228-serviced Tatars (then only the villages were rewriting, in which there were serve Tatars; number Chuvash villages were not rewriting). It is noteworthy that in the test book of Kazan 1565 - 1568. City Chuvashi were also indicated.
As some researchers believe (F. Sattarov et al.), "Yasachny Chuvasy" in the Kazan district in the middle of the middle of the 20th century. Those groups of the Bulgarian population were called, in the language of which Kypchak elements did not defend the final victory, and "Bulgarians with their native Bulgarian language (Chuvash type) should not disappear and lose their native language between the XIII and XVI centuries." This may indicate the decoding of the names of many villages of the central part of the Kazan County - order, which is ectivated on the basis of the Chuvash language.
The Bulgarian population of ancient times dwells also in the middle of Vyatka, on the Cepec River. It was known here called "Chuvashi" at the very beginning of the XVI century. (from 1510). It is based on the ethnographic groups of "Fevermian" (with more than similar to the Church of Culture) and Chepetsk Tatars. The complained diplomas of the "Yarshi" (Arsk and Karinsk) princes of the XVI century are preserved., In which there is a parish in the pool r. Caps "Chuvish from Kazan places" in the first half of the 20th century.
Among the Chuvash, who accepted Islam in order, Zakamye, the Chepspza basin, in the teacher, according to the Tatar scientist-enlightener Kayuma Hasyri and the data of the people's traditions, were their scientists of Mudarists, Imams, Hafiz and even Muslim "Saints", which committed Hajj in Mecca What was, for example, judging by his rank, Valihaj, famous among the crustaceans as "Cumshot-Hus".
The main component of the Chuvash nationality was Bulgarians who passed to it "P" - "L" - language and other ethnocultural signs. That is the circumstance that Bulgarians served as a component of Chuvashsky nation, mostly formed in Ethnos even by the beginning of the XIII century, led to the chuvish ethnic, cultural and linguistic unity, the lack of breeding differences.
The largest turcologist of modernity M. Rasyanen writes that "Chuvashsky language, which is so much different from the other Turkic-Tatar languages, belongs to the people who should be considered with all confidence as the heir to the Volga Bulgarian."
According to R. Ahmetyanova, "both Tatar and Chuvash ethnic groups have completely developed, apparently, in the XV century. At the same time, the" building material "in both cases were the same elements: Bulgars, Kypchaki, Finno-Ugry. Differences were only In the proportions of these components. Some unique features of the Bulgarian language are preserved in Chuvashsky, and this fact suggests that the Bulgarian element played a bigger role in the ethnogenesis of the Chuvash People ... Bulgarian features are available in Tatar (especially in the vowel system) . But they are not careful. "
The territory of Chuvashia has been identified only 112 Bulgarian monuments, of which: fortifications - 7, Selishche - 32, locations - 34, Mogilnikov - 2, pagan grains with epitaphs - 34, junction coins - 112.
The Bulgarian monuments of the Chuvash region constitute a minor share (about 8%) of the total number of monuments opened in the central regions of the former Bulgarian state - only 1855 objects.
According to research by V. F. Kakhovsky, these monuments are the remnants of Bulgarian settlements, abandoned by residents in the second half of the XV - the beginning of the 20th century, in connection with the ruinous raids of the Goldenophadine Emirov, the Horde of Tamerlan, Tamennikov and the campaigns of Russian princes. According to estimates V. D. Dimitrieva, the number of Bulgarian-Chuvash monuments on the Right Bank of the Volga, including the territory of the Ulyanovsk region and the Chuvash Volga region, exceeds 500 units. Many Chuvash and Tatar settlements of the Right Bank Volga and the Ancestors are a continuation of Bulgarian-Chuvash villages to the XIII - XIV centuries, they were not destroyed and did not become archaeological monuments.
Among pozdnebolgarskih monuments of the Golden Horde and the Kazan Khanate apply Chuvash medieval pagan cemeteries, which were installed stone tomb pillars with epitaphs, made usually in Arabic script, rarely - runic signs: in Cheboksary area - Yaushsky in Morgaushskii - Irhkasinsky in Tsivilsk - Toyc grave.
The bulk of the burial grounds with stone tombstones and epitaphy is preserved in the eastern and southern regions of Chuvashia (in Kozlovsky, Urmar, Yantikovsky, Yalchik, Battyrevsky).
Types of dwellings (semi-winds, chopped hinds), the furnace of the furnace in them and the location of the furnace, the planning of the estate, the observation of it from all sides by a tight or fence, setting the house inside the estate with a deaf wall to the street, etc., characteristic of the Bulgarians, were inherent in chores XVI-XVIII centuries. The rope ornament used by the Chuva to decorate the column of the gate, the polychrome coloring of the platbands, eaves, etc. Find a similarity in the visual art of the Volga Bulgarian.
The pagan religion of Suvav and Bulgarians, described in Armenian sources of the VII century, was identical to the Chuvash pagan religion. Related facts of religious reverence of the dodgers of the dead cities - the capitals of the Volga Bulgaria - Bulgaria and Bilyar.
In the culture of the Chuvash people included Finno-Ugors, primarily Mari, elements. They left the mark in vocabulary and phonetics of the Chuvash language. The riding chuvashi retained some elements of the material culture of Mari ancestors (cutting clothes, black onuchi, etc.).
The farm, life and culture of the rural population of Bulgaria, judging by the data of archeology and written sources, had a lot of general features with the descriptions of the XVI-XVII centuries known to us. The material and spiritual culture of the Chuvash peasantry. Agricultural machinery, the composition of cultivated cultures, pets, receptions of agriculture, Bortfrorthemistry, fisheries and hunting of Volzhsky Bulgarians, famous for Arabic written sources and archaeological studies, are of conformity in the economy of the Chuvish XVIIII century. For the crude characterized by a complex anthropological type. A significant part of the representatives of the Chuvash people are inherent in the mongoloid features. Judging by the materials of individual fragmentary examinations, the mongoloid features dominate 10.3% of the crude, and about 3.5% of them are relatively "pure" mongoloids, 63.5% relate to mixed mongoloid-European types, 21.1% represent various European-type types. - both dark-painted (prevail) and elongated and light-eyed, and 5.1% relate to sublaponoid types, with poorly pronounced mongoloid signs.
In the anthropological type of crust, characterized by specialists as a subwray version of the Ural transition race, reflected their ethnogenesis. The mongoloid component in the Chuvash, - according to the famous anthropologist V. P. Alekseev, - Central Asian origin, but at this stage it is impossible to name the ethnic group, which contributed to the anthropological type of the Chuvish Mongoloid features. Bulgarians who came out of the Mongoloid Gunno Menage of Central Asia, of course, were carriers of exactly the physical type, but later on the long path in Eurasia were perceived by the European-like features from the European-like dinlines of Southern Siberia, the Northwaran tribes of Central Asia and Kazakhstan, Sarmatov, Alanov and Northern Peoples Caucasus, East Slavic Nenkovsky tribes and threatened Finns in the Volga region. As already noted, the composition of the Chuvish in the XV-XVII centuries. A certain number of Russians (mostly half-and-mannikov) have entered, which also affected their physical type. As Islam is strengthened in the culture of Tatars, the Central Asian traditions were established, and among the Chuvish-pagans, the layer of Finno-Ugric culture becomes influential, since neighboring Finno-Ugric peoples remained with pagans up to the XVIII-XIX centuries. As a result of Chuvashi, according to R. G. Kuzeva, etc., turned out to be the most bicultural (i.e. with a dual culture) by the people; Chuvashi, "Keeping an archaic Turkic language," the scientist noted, "at the same time, the culture was developed, in many ways close to the culture of Finno-Ugric people."
Ethnographic groups
Traditional festive costumes of the riding (Viyal), and the lower anaturts) of the kids.
Initially, Chuvash people have two ethnographic groups:
Vir Seryal (Hinders, also called Tour) - in the Western Half of the Chuvash Territory,
Anatar (lower) - in eastern half, with differences in language, clothing and ritual culture. At the same time, the ethnic self-awareness of the people was united.
After entering the Russian state of Chuvashi northeastern and central part of the region (mainly Anatar) in the XVI-XVII centuries. began to move on the "wild field". Subsequent, in the XVIIIIXIX centuries. Chuvashi migrates also in the Samara region, Bashkiria and Orenburg. As a result, a new ethnographic group has been established to which almost all Chuvs living in the southeastern regions of the Chuvash Republic and in other regions of the Middle Volga region and the Viurala are currently belonging to. Their language and culture experienced a noticeable effect of the Tatars. Researchers this group is called Anutatri, and their descendants remaining in the previous territory - in the Central, Northern and Northeast Chuvashia - Anat Yenchi (medium-line).
It is believed that the group Anat Yenchi developed in the XIII-XV centuries., Virail - in the XVI century., Anatiny - in the XVI-XVII century.
According to Culture Anat Yenchi closer to Anutar, but in the language - to Virilam. According to Anatar and Anat Yencchi, the ethnic features of their Bulgarian ancestors have kept, and the Finno-Ugric (mainly Mari) elements have noticeably manifested themselves in the vyailal culture.
The names of the ethnographic groups is based on the settlement relative to the flow of the Volga: Chuvashi seen below the rigging, are referred to as anatar (lower), and the group located between them - Anat Yenchi, i.e. Chuvashi of the lower (lower) side,
Already in the Domongolian period there were two main ethno-engineering arrays of Bulgarian-Chuvash, but then they were released, apparently, not by the flow of the Volga, but at the resettlement on its left and right shores, i.e. on "mountain" (tour) and "steppe" (chiti), or "stone", during the academic expedition of the XVIII century. P. S. Pallas allocated two groups of the Chuvash: The High Volga and Harti (steppe, or Kamsk).
Since ancient times, the northeastern regions of the Chuvash Territory were a kind of crossroads of the migration movements of Bulgarian-Chuvash tribes. This is a member of the living of modern Anat Yenchi, whom originally and was called Anatin. It is in the latter in both the language and ethnoculture, the Bulgarian components had and have the most pronounced manifestation.
The formation of anaturty modern was associated with the process of mastering the "wild field". They moved here and on new lands up to the Urals, mostly people from the prinquilius and nyanishia, as well as the acquisitions, that is, from the places where Anat Yenchi live. Continuous contacts with Kazan Tatars and Mishara, weakening ties with maternity villages, life in a different environment and in other conditions, led to changes in their culture and life. As a result, the Southern Chuvs were alone, a separate ethnographic group was formed, called Anatin.
Outside the modern borders of Chuvashia live in the bulk of Anaturt. However, a rather complicated and mixed Chuvash population was settled in Cardan (Tatarstan), Ulyanovsk, Samara, Orenburg, Penza, Saratov regions and Bashkiria. For example, the village of Sapperkin Isaklinsky district of the Samara region emerged in the middle of the 20th century, it was founded by his chuvashi-pagans - immigrants from the village of Mokshin Sviyazhsky county led by a sapper (sapper) Tomkeev. In the subsequent migranty, Chuvashi Migrants, not only from the Sviyazhsky, but also Cheboksary, Yadrinsky, Symbirsky, Koz-Modemyansky counties moved.
The ethnographic groups of the Chuvash differ mainly on women's clothing and the dialect features of a daily language. The most ancient and most of them are considered a women's shirt Anat Yenchi, who lies out of four panels of white canvas. The clinia was inserted below. Taka looks a shirt and from Anutar. Wirail is longer and wider, out of five panels and without wedges. IIO's opinion of researchers (H. I. Gagen-torn, etc.), cover the shirt of the rustling crusts and Mountain Marijek, like the whole complex of clothing, almost the same.
In the second half of the hih century. Anat Yenchi and Anatar began to sew clothes from the Pestry, and Vyryalki did not adopted this tissue. The riding kids wore 2-3 belts (to create an intake), and Anat Yenchi and Anutari - only one belt, and served more to hang the waist jewelry.
Lapti of the riders were identical to the Gornariy and differed from the rest of the Chuvash. Virialy wore long spheres and onchuchi, the rules of payments were loner than the rest. The nogs wrapped in tasty, like Finno-Ugric neighbors. Viyal Portites had from Black Sukna, Anat Yenchi - from black and white, Anutatri - only from White.
The married klows of all groups wore Hushpu - a headdress of a cylindrical or conical shape, decorated with nassed coins and beads.
The toweling treatment of Surpan at the rigging and medium-line was shorter than that of Anutar.
Women Anat Yenchi over Surpan also worn Chalmu - a triangular canvas.
The girl's tuchea headdress is a hemispherical hat from the canvas - at the ridiculous, and also from the part of the averages the crustaceans is almost entirely covered with coins. At the medium-line - she is trimmed with beads, several rows of coins and had a cone with a metal bubble-covered cone.
Language features of ethnographic groups are expressed in the existence of two easily mutually understandable dialects - grassroots and upholstery: for the first characteristic specimens (for example: UKSA - Money, Urp - Barley), for the second - Okane (OX, OPA).
In contrast to a number of neighboring peoples (for example, Marie and Mordva, for whom more than significant differences), in the Chuvish dialects, and in general, all specific group cultural signs have developed relatively late. Dialects did not have time to stand out in some languages \u200b\u200bbefore the emergence of a common literary language. All this testifies to the fact that the Volga-Kama Bulgarians by the time of appearance on the average Volga Mongol-Tatar Hord - at the turn of the XII-XIII centuries. - Mostly already formed in Bulgarian nationality, and she experienced ethnocolidation processes. And on the basis of the consolidation of individual tribal dialects, all the main characteristic features of the Unified Bulgarian language, which subsequently became the basis of Chuvashsky.
Persons of Russia. "Live together, remaining different"
The multimedia project "Persons of Russia" has existed since 2006, telling about the Russian civilization, the most important feature of which is the ability to live together, remaining different - such motto is especially relevant for the countries of the entire post-Soviet space. From 2006 to 2012, within the framework of the project, we have created 60 documentaries about representatives of different Russian ethnic groups. There were also 2 cycles of radio broadcasts "Music and the songs of the Peoples of Russia" - more than 40 gears. In support of the first series of films, illustrated almanacies were released. Now we are halfway to the creation of a unique multimedia encyclopedia of the peoples of our country, a snapshot, which will allow residents of Russia to know themselves and to descend to leave a picture of what they were.
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"Persons of Russia." Chuvashi. "Chuvashsky" Klad ", 2008
General
Chuvash'i Chavash (self-talent), Turkic people in the Russian Federation (1773.6 thousand people), the main population of Chuvashia (907 thousand people). Also live in Tataria (134.2 thousand people), Bashkiria (118.6 thousand people), Kazakhstan (22.3 thousand people) and Ukraine (20.4 thousand people). The total number of 1842.3 thousand people. According to the 2002 census, the number of Chuvash residents living in Russia is 1 million 637 thousand people, according to the 2010 census, 1,435,872 people.
Chuvash is the only alive representative of the Bulgarian group of Turkic languages. They speak Chuvash language of the Turkic group of the Altai family. Dialects - lower ("indicating") and riding ("okal"), as well as oriental. Subthnic groups - the rigging (Viyal, Tour) in the north and northwest, the average (Anat Henci) in the central and northeastern regions and the lower chuvashi (Anatar) in the south of Chuvashia and abroad. There is also a Russian language. Writing in the Chuvash appeared for a long time. It was created on the basis of Russian graphics. In 1769, the first grammar of the Chuvash language was published.
Currently, the main religion in the Chuvash is Orthodox Christianity, but the influence of paganism, as well as Zoroastrian beliefs and Muslims, remains. For the Chuvash language, duality is characterized: faith in existence, on the one hand, the good gods and spirits led by Sult Tour (the Supreme God), and on the other - the evil deities and spirits led by Shuittan (Devil). The gods and spirits of the Upper World are kind, bottom light - evil.
The ancestors of the High Chuvash (Viyal) are the Turkic tribes of the Bulgarians, who came in the 7-8 centuries from the North Caucasian and Priazovsky steppes and merged with local Finno-Ugric tribes. The self-talent of the Chuvash, according to one of the versions, goes back to the name of one of the births of Bulgarians - Suvaz, or Suways, Suas. In Russian sources are mentioned from 1508. In 1551 they were part of Russia. By the middle of the 18th century, Chuvasi were mainly addressed to Christianity. A part of the Chuvash, who lived outside Chuvashia, taking Islam, was shattered. In 1917, Chuvashi received autonomy: JSC from 1920, ASSR from 1925, Chuvash SSR since 1990, Chuvash Republic from 1992.
Chuvashi joined Russia in the middle of the XVI century. In the formation and regulation of the moral and ethical standards of the Chuvash, the public opinion of the village was always played and plays a public opinion (Yal Men drip - "what a fellow villagers will say"). There is a sharply condemn immodest behavior, foul language, and even more rarely met among the crustaceans before the beginning of the 20th century drunkenness. For the thief satisfied Samosud. From the generation to the generation of Chuvashi, they taught each other: "Chavash Yatno An Soot" (not sighing the name of Chuvas).
Cycle of audio sets of "Peoples of Russia" - Chuvashi
The main traditional occupation is agriculture, in antiquity - housing-fire, until the beginning of the 20th century - three-fold. The main grains of crops are rye, the shell, oats, barley, rarely sowed wheat, buckwheat, peas. From technical crops cultivated flax, hemp. Crowning was developed. Livestock (sheep, cows, pigs, horses) due to lack of feed land was weakly developed. Frequently engaged in beekeeping. Wood carving (utensils, especially beer buckets, furniture, columns of gates, eaves and platbands), pottery, weaving, embroidery, patterned weaving (red-white and multicolor patterns), sewing beads and coins, handicrafts - mainly Woodworking: Wheel, cooler, carpentry, also rope-rope, corporal production; There were carpentry, tailorings and other artels, at the beginning of the 20th century there were small shipbuilding enterprises.
The main types of settlements - villages and villages (YAL). The earliest types of resettlement - river and appropriate, planning - Kuchevo-nest (in the northern and central regions) and linear (in the south). In the north is characterized by the division of the village for the ends (Casa), commonly populated by related families. Street layout applies to the 2nd half of the 19th century. From the 2nd half of the 19th century, middle-Russian housing appear. The house is decorated with polychrome painting, propyl carvings, overhead decorations, the so-called "Russian" gates with a two-tie roof on 3-4 pillars - a bas-relief thread, later painting. There is an ancient cutting structure - las (originally without ceiling and windows, with an open source), serving summer cuisine. Dissolves cellar (trocery), baths (muncha). The characteristic feature of the Chuvash is the presence of a decoration of a bulb along the rod of the roof and large entrance gates.
Men wore a canvas shirt (KEP) and pants (yam). At the heart of traditional clothing in women - Tunic-shaped-like-cap, Vir Seryal and Anat Yenchi - from a thin white canvas with an abundant embroidery, narrow, rushed with nasc.; Anaturty Until the mid-19th - early 20th century, white shirt-colored shirts were worn, later - from the motley with two or three builds of another color fabric. The shoes were wore with the apron, Vir Seryal was with a bib, decorated with embroidery and appliqué, from Anatin - without a breastplate, semen from the red checkered fabric. The female festive headdress - a clustered canvas Surpan, on top of which Anatar and Anat Yencchi put on a hat in the shape of a truncated cone, with headphones, staging under the chin, and a long blade from behind (Hushpu); Viyal fastened to Surpan embroidered strip of fabric on the theme (Masmack). The girl's headdress is a helmet hat (tuchea). Tuchea and Hushpu were aboior decorated with beads, beads, silver coins. Women and girls also wore scarves, preferably white or light colors. Women's jewelry - pretty, waist, cheerful, cervical, dug over shoulder, robust. For the lower churches, the digestion (peel) is characteristic of the tissue, covered with coins, worn through the left shoulder under the right hand, for the rustling crusts - wicker with a large brush belt with cumaches, covered with embroidery and appliqué, and suspensions from beads. Outerwear - Canvas Cafthane (SUPPAR), in the fall - the subdeem from Sukna (Sakhman), in winter - a fitted fur coat from sheepskin (kerge). Traditional shoes - Lucky lapties, leather boots. Viyal wore Napts with black cloth onchs, anaturty - with white woolen (knitted or sewn from cloth) stockings. Men onchuchi and spheres wore winter, women - all year round. Men's traditional clothing is used only in wedding rites or in folk speeches.
In traditional food, vegetable products are dominated. Soups are common (Yashka, Schurpe), praise with Kleckov, soup with seasonings from cultural and wild green - sick, Borshevik, nettles, etc., porridge (shelted, buckwheat, pebble, lental), interpretation, boiled potatoes, kisins from Oatmeal and pea flour, rye bread (Hura Cacar), pies with cereal, cabbage, berries (dice), cakes, cheesecakes with potatoes or cottage cheese (Puprech). Less often prepared chupula - a large round pie with meat or fish filling. Dairy products - Tours - sour milk, uyouran - Pakhtanya, Chakat - Curd Cheese. Meat (beef, lamb, pork, at the grassroots chuvash - Konified) was relatively rare food: seasonal (when slaughtering livestock) and festive. Preparing Chantan - a sausage from a sheep stomach, styled by meat and lard; Tultarmash is a boiled sausage with stuffing from cereals, chopped meat or blood. From Honey did BRAG, from rye or barley malt - beer (Sarah). Kvass and tea were distributed in contact areas with Tatars and Russians.
The rural community could unite residents of one or several settlements with common land. There were national-mixed communities, mainly Chuvashko-Russian and Chuvash-Russian-Tatar. The forms of related and neighboring mutual assistance (Nimes) remained. Related links were resistant, especially within one end of the village. There was a custom of sorent. After the Christianization of the Chuvish gradually disappeared by the custom of polygamy and levirat. Untreated families in the 18th century were rare. The main type of family in the 2nd half of the 19th century was a small family. The husband was the main owner of family property, the wife owned his attachment, independently managed income from poultry farming (eggs), animal husbandry (dairy products) and weaving (canvas), in the event of the death of her husband became the head of the family. The daughter had the right inheritance along with the brothers. Early marriage of the Son and relatively later marriage of his daughter was encouraged in economic interests (therefore often the bride was over a few years older than the groom). The tradition of Minrata is preserved (the youngest son remains with parents as a heir).
Modern beliefs of the Chuvash combine elements of Orthodoxy and paganism. In some areas of the Volga region and the Urals, the villages of the Chuvash-pagans are preserved. Chuvashi worshiped fire, water, the sun, land, believed in the good gods and spirits led by the Supreme God Cuilt Tura (later identified with the Christian God) and in evil creatures led by Shuytan. Honored home spirits - the "host of the house" (Hertsurt) and the "Court Host" (Map Poue). Each family kept home fetishes - dolls, twigs, etc. Among the evil spirits of Chuvashi, they were especially afraid and drew kirimeta (the cult of which is still preserved). Calendar Holidays included a winter holiday as a good cattle rating, the festival of the sun (Maslenitsa), a multi-day spring festival of sacrifice sacrifice, the God of the tour and ancestors (which coincided with the Orthodox Easter), the holiday of the Spring Pahoto (Akatui), the summer holiday of remembering the dead. After Sev, sacrifices were carried out, the rite of rain causing, accompanied by bathing in the reservoir and water venge, at the end of the cleaning of bread - the prayer of the Spirit-Guardian of the Ovina, etc. The youth arranged in the spring-summer period of walking with rounds, in winter - gatherings. The basic elements of the traditional wedding (groom train, a feast in the house of the bride, her digesters, a feast in the house of the groom, the redemption of the dowry and others), the mother-in-law (circumcision of the bodies of the boy on the toporishche, girls - on a riser or donkeeper, baby feeding, now - Lubrication of the language and lips with honey and oil, transferred it to the patronage of the spirit-keeper of a homemade focus, etc.) and buried and memorial rituals. Chuvashi-pagans buried the dead in wooden decks or coffins heads to the West, with the late put household items and tools, on the grave, put a temporary monument - a wooden pillar (a man - oak, woman - linden), in the fall, during general amenis in the month of South Uyikh ("Month of Pillars") built a permanent anthropomorphic monument from a tree or stone (SUP). His export of the cemetery was accompanied by rites imitating the burial. On the commemorations were performed by memorial songs, bonfires were burned, sacrifices were performed.
The most advanced genre of folklore - songs: youth, recruit, drinking, memorial, wedding, labor, lyrical, as well as historical songs. Musical instruments - a hack, bubble, dud, husli, drum, later - harmony and violin. The legends, fairy tales and legends are common. Elements of the ancient Turkic runaway can be traced in the generic signs-tamgh, in ancient embroidery. In Volzhskoy Bulgaria, Arabic writing was common. In the 18th century, writing is created on the basis of Russian graphics 1769 (Starocuvash letter). Novocuvashovskaya writing and literature created in the 1870s. The Chuvash National Culture is formed.
TS Gusenkova, V.P. Ivanov
Essays
In the woods of firewood do not carry, in the well, water is not poured
"Where are you going, gray caftan?" - Silent you, a wide mouth! " Do not be afraid, this is not a conversation of any doded hooligans. This is the People's Chuvash Riddle. As they say, it does not guess it without a hint. And the tip is this: the action of this riddle does not occur in the modern house, but in the old hut. From time to time, the oven was gray ... Heat, warm ...
Here is a deposit: the yield of smoke from the opened door of a curly hut.
Warmed up? Here is another couple of Lidh Chuvash mysteries.
Clay Mountain, on the slope of the cast iron mountain, on the slope of the cast-iron mountain, green barley, a white bear is lying on a green barley.
Well, this is not such a difficult mystery, if you lie, give the will imagination, it will be easy to guess. This is a birker cooking.
First, like a pillow, then - as a cloud
Do not think that Chuvas have come up with the mysteries of one hundred and two hundred years ago. They are not going to compose them now. Here is a good example of a modern riddle.
First, like a pillow. Then like a cloud. What is it?
Well, okay, let's not torment. This is a parachute.
Something we learned about the Chuvash. Find out that they are on their mind.
To learn more, listen to the fairy tale.
It is called like this: "The shirt is made of the prevailing canvas."
To one young widow having fallen an evil spirit. And so, and the Edak poor woman tried to free himself from him. From the forces were embarrassed, and the evil spirit is not lagging behind - and everything is here. She told about her trouble neighbor, and she says:
"And you get off the door with a shirt from the prerequisite blades - she is an evil spirit and will not miss the hut.
The widow was listened to a neighbor, she sewed a long shirt from the prewhoe cloth and wrapped her door to the hut. At night, an evil spirit came, and he says his shirt:
- Wait to listen, listen that I had to see and experience in my century.
"Well, tell," answered the evil spirit.
"Even before the light appear," the shirt began its story, "and how many sorts of trouble with me was." In the spring, the land plowed, fenced and only after that me, hemp, sowed. For some time went - I was sissing again. Only then I went up, the light appeared. Well, when it appeared, Rasta, to the sun pulling ...
- Well, enough, probably, says the evil spirit. - Let him say!
"I just started listening to - let me take," the shirt answers. "When I grow up and mature - I am pulling out of the ground ..."
"I understood," again interrupts the evil spirit. "Let them!"
"No, I haven't understood anything yet," his shirt does not allow him. "We are listening ... then they pick me up, separated seeds ..."
- Enough! - Loses patience of evil spirit. - Let them!
But at that time, the rooster quackets on the yard, and the evil spirit disappears, and without having been in the widow.
On the other night, he arrives again. And again the shirt does not allow it.
- So what did I stop on? She says. "Oh yeah yes, on seeds." My seeds rip off, believe, put on storage, and what the seeds have grown on, - hemp - first fold into stacks, and then long, as many as three weeks, uroat in water.
- Well, all that? - asks evil spirit. - Let it!
"No, not all," the shirt answers. "I'm still lying in the water." After three weeks, I'm pulled out of the water and put to dry.
- Enough! - again begins to be angry with evil spirit. - Let it be!
"You still didn't hear the most important thing," the shirt answers. "You don't know how Mnut-break my bones ... So, break and scatter me until the whole body is cleaned. Moreover: still put in the pitch and let's in-four-part with peasons.
- Let me! - again begins to lose the patience of evil spirit.
"From me, all the dust is knocking out," the shirt continues, "leave only a clean body." Then hang me on the chelicle, divided into thin hair and they are hiding. Tension threads are wound on the reel, then lowered into a shorter. Then it can be difficult for me, the eyes are scored ash, I see nothing ...
- And I do not want to listen to you more! "Says an evil spirit and already wants to go to the hut, but at that time the rooster is quacked, and he disappears.
And on the third night he was an evil spirit.
"Then I was erased, dried, make me many of me and pass through the Berdo, Tkut, and the canvas turns out," the shirt continues his story.
- Now everything! - Says evil spirit. - Let me!
"It's still very little left," the shirt answers. "We are listening ... Canvas boil in alkaline water, a steeter on green grass and erase to come out all the ash. And again, on the second time, the threesome-four of us, so that I am soft. And only after that cut off the piece, how much you need, and sew. But then the seed laid in the ground becomes a shirt, which the door is now hung ...
Here again on the courtyard catched the rooster, and again the evil spirit is not Solono Bread I had to get out of the ravis.
In the end, it was tired of standing in front of the door and listen to Ruskazni's shirts, since then he stopped flying to this house and left the young widow alone.
Interesting fairy tale. With great meaning. The entire process of manufacturing the shirt is laid out in this fairy tale on the shelves. It is useful to tell this fairy tale to adults and children, but especially students of agricultural universities and textile institutions. In the first year, of course.
Not sighing the name Chuvas
And now on the cases of fabulous go to the deeds historical. About the Chuvash, too, there is something to tell. It is known that Chuvashi joined Russia in the middle of century. Currently, in the Russian Federation there are 1,637,200 chuvash (according to the results of the 2002 census). Almost nine hundred thousand of them live in Chuvashi itself. The rest live in several regions of Tatarstan, Bashkortostan, in the Samara and Ulyanovsk regions, as well as in Moscow, Tyumen, Kemerovo, Orenburg, Moscow regions of Russia, Krasnoyarsk Territory, Kazakhstan and Ukraine.
The language of Chuvash - Chuvash. He is the only alive language of the Bulgarian-Khazar group of Turkic languages. It has two dialects - lower ("indicating") and horseback ("okal"). The difference is insignificant, but obvious, tangible.
The ancestors of the Chuvish believed in the independent existence of a human soul. The spirit of the ancestors patronized by members of the kind, could and punish them for a disrespectful attitude.
For the Chuvash paganism, duality was characterized: faith in existence, on the one hand, the good gods and spirits led by Sult Tour (the Supreme God), and, on the other, the evil deities and spirits led by Shuittan (Devil). The gods and spirits of the Upper World are kind, bottom light - evil.
The religion of the Chuvish reproduces the hierarchical structure of society in his own way. At the head of the numerous group of gods stood Sult Tour with his family.
Nowadays, the main religion of the Chuvash is Orthodox Christianity, but the influence of paganism, as well as Zoroastrian beliefs and Muslims, remains.
Writing in the Chuvash appeared for a long time. It was created on the basis of Russian graphics. In 1769, the first grammar of the Chuvash language was published.
In the formation and regulation of the moral and ethical standards of the Chuvash, the public opinion of the village was always played and plays a public opinion (Yal Men drip - "what a fellow villagers will say"). There is a sharply condemn immodest behavior, foul language, and even more rarely met among the crustaceans before the beginning of the 20th century drunkenness. For the thief satisfied Samosud. From the generation to the generation of Chuvashi, they taught each other: "Chavash Yatno An Soot" (not sighing the name of Chuvas).
Orthodox chuvashi celebrate all Christian holidays.
Food - seven different plants
Non-offended Chuvash has its own holidays. For example, a semit that is marked in the spring. To this day you need to have time to use seven different plants in food, such as sorrel, dandelion, nettle, Borshevik, Medunication, Tsmin, sick.
Especially revered nettle, because if you have time to eat nettle, then the whole year is not zaigid. Also useful for health-levels to run out during thunder on the street and shake clothes.
To the seven of Chuvashi bake pies, boiled beer and kvass, and also harvested brooms from a young birch.
On the day of the holiday, washed in the bath, certainly up to the east of the sun. To dinner, festively smashed, everyone goes to the cemetery - to invite home relatives to visit home. Moreover, men call men, women - women.
After the Christianization, baptized Chuvashi especially celebrate those holidays that coincide with the calendar pagan (Christmas with Surhuri, Maslenitsa and Savarini, Trinity and a semit), accompanying them as Christian and pagan rites. Under the influence of the church in the life of the Chuvash, the prevalence of the throne holidays. By the beginning of the 20th century, Christian holidays and rites in the life of baptized chuvish became prevailing.
Chuvash youth also has their own holidays. For example, in the spring-summer period, youth of the whole village, or even several villages, going outdoors on the dance.
In winter, the gatherings are arranged in the outstanding, where the older hosts are temporarily absent. At the gatherings, the girls are engaged in spinning, but with the arrival of young men the games begin, the participants of the sites sing songs, dance, lead playful conversations.
In the middle of winter, the holiday "Maiden Beer" is held. Girls in the folder boiled beer, bake the pies and in one of the houses together with the young men are suitable for youth pirush.
The Chuvash was distributed three forms of marriage: 1) with a full wedding ritual and walling, 2) Wedding "Care" and 3) Abduction of the bride, often with its consent.
The groom in the house of the bride accompanies a large wedding train. Meanwhile, the bride says goodbye to the relatives. She is dressed in the maiden clothes, cover with a bedspread. The bride begins crying with extension.
Groom train meet at the gate with salt and beer bread.
After a long and very shaped poetic monolor of the older, guests are invited to go to the courtyard over the covered tables. It begins a treat, greetings, dance and songs of the guests.
Train groom departures
On the other day, the groom's train departures. The bride is sitting on horseback riding, or she rides, standing in a kibit. The groom strikes it three times (Ponaroshka) by Nagayka to "remove" from the bride of the Gruz of the genus of his wife (Turkic nomadic tradition). Fun in the groom's house continues with the participation of the relatives of the bride.
The first wedding night of young is carried out in a crate or in another non-residential room. By custom, young mans up her husband. In the morning, the young dressed in a female outfit with the female headdress "Hush Pu." First of all, she goes to bow and brings a sacrifice to a sortier, then begins to work around the house, cook food.
The first child, a young wife gives birth to her parents.
A man is dominated in the Chuvash family, but the woman has authority. Divorces happen extremely rarely. The custom of Minrata was that the youngest son always remained with his parents.
Many surprises that, without the deceased on the last path, unresolved Chu-your sing not only funeral songs, but also funny, even wedding. This is your explanation. Gentiles consider themselves to children of nature. And therefore they are not afraid of death. It is not a terrible and scary for them. Just a man-age goes into another world, and they accompany him. Songs. Merry and sad.
Red songs are really different. There are songs folklore. In turn, they are divided into household (lullaby, children's, lyrical, rolling, comic, dance, dance). There are songs of ritual, labor, social content, historical.
Among the folk musical instruments are common as such: Shahi (twin), a hack of two species, Cesley (Gusli), Warhan and five (tongue tools), parappan (drum), Hancarma (tambourine). Long become familiar violin and harmonic.
And the Chuvas love such fairy tales in which the truth and the right are easily intertwined. Fairy tales in which more fiction than truth. If you use modern tongue, then these are fairy tales with the elements of the absurd. When they listen to them, they can be cleaned!
More fiction than truth
One day, my grandfather went hunting. We saw a hare, began to drive it. Beying a dubino, can't kill.
Then I hit his twist Chernobyl and killed.
We began to raise it together with my grandfather - you can't raise.
I tried one - I raised and put on WHO.
Our cart was harnessed a pair of horses. Overlapping horses, and they cannot be stringent from WHO.
Then we straightened one horse, the other lucky.
We arrived home, began to shoot a hare from the war with a grandfather - we cannot remove.
I tried one - took off.
I want to make it through the door - it does not climb, and through the window I looked freely.
We gathered a hare in the boiler cooking - it does not fit, but put in the pot - also the place remains.
I asked my mother to cook the hare, and she began to cook and did not rule out: the water hardly closed in the bowler, the hare jumped up, and the cat is here - he was ate here.
So we did not have to taste the encouraged.
But we composed a good fairy tale!
Finally, try to guess another Chuvash riddle. It is very complicated, multi-stage: on a non-walled vapor field, beside the unprinted birch, there is an unrolved hare.
The answer is simple: lies ...
Feel what wise Chuvash is a clone? An unrolidated lie still much better lie born ...