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, tells 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 mariy legend, This people in distant times came from ancient Iran, the birthplace of the prophet Zarathustra, and settled along the Volga, where he was mixed with local Finno-Ugric tribes, but retained his originality. This version is confirmed by philology. According to Doctor philological Sciences, Professor of black, out of 100 Mary words 35 Finno-Ugorsky, 28 Turkic and Indoran, and the rest slavic origin and other nations. 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 height, with dark hair, a little diagonal 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 Rostov region, Moscow, Ivanovo, Yaroslavl, the territory of modern Kostroma, Nizhny Novgorod., Modern Marie Al and Bashkir lands.

IN ancient times The Maryan people managed the princes, whom Maryz 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. Proclamation of sovereignty B. post-Soviet era Indicates the observance of 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 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.

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 Bati on the captured and subordinate territories founded public education entitled 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 call their native land Mari El.

The contacts of some groups of the Mari population with the Slavic-Russian state formations were greatly influenced by the contacts of the Mary State Kievan Rus - Northeast Russian principalities and land - 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 accurate date 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 possession nizhny Novgorod princes They began to appear on the right bank of Sury (in a brown), where mountain Mariy Mary and Chuvash 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 both the religious and ideological expansion of the Russian orthodox church. The Mari pagan population, as a rule, adversely perceived the attempts of their Christianization, although there were also reverse examples. In particular, Kahirovsky and the Vetral chroniclers report that Kuguza Koja-Eralthemtem, Kai, Bai Beard, their relatives and approximately accepted Christianity and allowed the construction of churches on the territory controlled by them.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It is known that the main cell of the Mari society was a family ("ESH"); Most likely, had the greatest spread " large families", Consisting, 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 public Life Mariers played a big role and elders - "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 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 dependent 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 prey, 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 local nobility, Volga for Russian merchants and commercialists, 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. differs from the subsequent Cheremis wars the second half XVI c., not so much because it was the first of this series of wars, how much 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. is, in essence, the continuation of the Kazan war, and the main goal His participants were 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 state systems Eastern Europe - on the one hand, Russia, on the other hand, Turkic states (Volzhsko-Kama Bulgaria - Golden Horde - Kazan Khanate), Secondly, the struggle for the "goldside inheritance" in the final stage of this confrontation, thirdly, the emergence and Development of 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, experienced transitional period Public Development from Rhodesmant 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 epoch. 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 world's creation, life on Earth improves efficiently, in best side Mankind changes. 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 invaluable guides for human society Knowledge. 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: it greatly facilitates his life in this world and fate in by the Military 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:

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

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, deserve the reverence, since all religious rites Aims are aimed at refining earthly life, improving its quality, expanding people's capabilities and contribute to the acquisition of 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 themselves spiritual and historical tasks of combining the efforts of believers to protect their life interests surrounding us nature, animal and vegetable world, as well as the achievements of material wealth, everyday well-being, moral regulation and high cultural level relationship between people.

Sacrifice

In the raging universal life boiler human life It flows under non-primary observation and with the direct participation of God (Tun Osh Cui Yumu) and its nine hat (manifestations), personifying the influence of him, 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.

Mariyza (Mar. mari, Mary, Mare, MӓRӹ; Earlier: Rus. cheremis, Turk. chirirds) - Finno-Ugric people in Russia, mainly in the Republic of Mari El. About half of all Markets, numbering 604 thousand people (2002) live in it. The remaining Marities are scattered in many areas and republics of the Volga region and the Urals.

The ancient territory of Mariers was very wide (see Article Mary region), Currently, the main territory of residence is the interfold of the Volga and the Winds.

Three groups of Mari residents are distinguished: mountainous (they live on the right and partially left bank of the Volga in the west Mari El and in neighboring regions), meadow (they make up most of the Mari people, occupy the Volga-Vyatka interflucery), oriental Volga in Bashkiria and Uralship) - the last two groups due to historical and linguistic proximity, are united into the sorrowed meadow-oriental Mariers. They speak Mariy (Lugovo-Eastern Mari) and the Gornetary languages \u200b\u200bof the Finno-Ural group of the Ural family. Among Mary Marytsev, especially those living in Tatarstan and Bashkiria, the Tatar language is distributed. Most Mariers profess Orthodoxy, however, some remarks of paganism are preserved, which, in combination with the ideas of monotheism, form a kind of Mari traditional religion.

Ethnogenesis

In the early 198th century, the Ananyan archaeological culture (VIII-III centuries. BC) was established (the VIII-III century. BC), the carriers of which were distant ancestors of Komi-Zyryan, Komi-Permyakov, Udmurtov and Marytsev partly. The beginning of the formation of these peoples belongs to the first half of the first one millennium.

The formation of the Mari tribes - the Right Bank of the Volga between the mouths of Sura and Civil and the opposite left bank along with the lower tape. The basis of Mari residents was the descendants of the ananians who experienced the ethnic and cultural influence of Lategorodetsky tribes (Morder's ancestors).

From this area, Mariers were detained in the eastern direction until the r. Vyatka and in southern to r. Kazani.

History

Meadow and Mountain "Cherems" (Mari) on the map of Muscovy 1593

The first mention of Cheremis is found in the VI century. At the Gothic historian Jordan. The ancestors of modern Mariers between the V and the VIII century were interacted with Gotami, later with Khazars and Volga Bulgaria. Between the XIII and XV century, Mari men were part of the Golden Horde and Kazan Khanate. During hostilities between the Moscow State and Kazan Khanate, Mariy residents fought both on the side of the Russians and on the side of the Tatars. After the conquest of the Kazan Khanate in 1552, the Mari lands were previously dependent on him russian state. On October 4, 1920, the autonomous district of Marijtsev was proclaimed in the RSFSR, December 5, 1936 - ASSR.

Accession to the Moscow State was extremely bloody. It is known about three uprisings - the so-called Cheremis wars 1552-1557, 1571-1574 and 1581-1585.

The second Cheremis war wore a national liberation and antipodeal character. Marities managed to raise neighboring peoples, and even neighboring states. In war, all the peoples of the Volga region and the Urals participated, and were raid from the Crimean and Siberian Khanate, the Nogai Horde and even Turkey. The second Cheremis War began immediately after the hike of the Crimean Hana Davlet-Hire, who ended with the seizure and burning Moscow.

EthnoGroup

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

Settlement

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

Anthropological type

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

Language

Mari language belongs to the Finno Volga Group of Finno-Ural Branch of the Ural Languages.

In Russia, according to the All-Russian Census 2002 Mary Languages, 487,855 people own, including Mariy (Logo-Eastern Mari) - 451,033 people (92.5%) and Mining and Mary - 36,822 people (7.5%). Among the 604 298 Mari in Russia, 464,341 people (76.8%), Russians - 587,52 people (97.2%) are owned by Mari (97.2%), that is, Mari-Russian bilingualism is widespread. Among 312,178 Mari Mary Maryan languages \u200b\u200bare owned by 262,976 people (84.2%), including Mariy (Logo-Eastern Mari) - 245,51 people (93.2%) and Mining and Mariy - 17,825 people (6 ,eight %); Russians - 302,719 people (97.0%, 2002).

Traditional clothes

The main clothes of Marius was a shirt of tunical-shaped cut ( tuwar), trousers ( jolash), as well as caftan ( shovyr), all clothes stuck with a waist towel ( solyk), and sometimes the belt ( ÿShtö.).

Men could wear a felt hat with fields, cap and tapping. Shoes served leather boots, and later - boots and lapties (borrowing from a Russian costume). Wooden platforms were attached to work in a swampy terrain ( ketirma).

Women had extensive suspensions - bead decorations, caurious shells, coins, fasteners, etc. There were also three types of female hats: a cone-shaped cap with a bustling blade; Forty (borrowed from the Russians), Sharpan is a head towel with herring. Similar to Mordovian and Udmurt headdress is shurka.

Religion

Prior to appeal to Orthodoxy, Maritz had its own pagan traditional religion, which retains a certain role in spiritual culture and at present. The insignificant part of Mariers confesses Islam. Mary's commitment to their traditional faith causes live interest among journalists from Europe and Russia. Marytsev is even called the "latest pagans of Europe."

In the XIX century, Marytsev was subjected to persecution. For example, in 1830, as directed by the Minister of Internal Affairs, to which the appeal of Holy Synod was revealed, the place of prayer was blown up - Chumbala Kuryk, however, which is interesting, the destruction of the Chumblatov stone did not have due action on the temper, because the Chelenes worshiped the stone, but inhabited here is the deity.

Names

The proxy of the centuries Mari have had national names. When interacting with Bulgar-Tatars, Turkic-Arabic names were penetrated to the Mariers, with the adoption of Christianity - Christian. Currently, Christian names are used more, also gaining popularity Return to national names.

Wedding traditions

One of the main attributes of the wedding is the Wedding Web "Slan Luple", which is a symbol of the guard, protecting the road for which the young people have to go.

Mariers Bashkortostana

Bashkortostan - the second after Mari El Region of Russia for the number of living Mari. In the territory of Bashkortostan, 105,829 Mariers (2002) lives, a third of Mariers Bashkortostan lives in cities.

The resettlement of Mariers to the Urals occurred in the 15-19 centuries and was caused by their violent Christianization on the Middle Volga. Markets Bashkortostan in their mass retained traditional pagan beliefs.

Available in Mari language in national schools, in secondary and higher educational institutions in Birsk and Blagoveshchensk. In Ufa, the Mari Public Association "Mary Ush" is operating.

Famous Mariers.

• Bykov, Vyacheslav Arkadyevich - Hockey player, coach of the Russian national hockey team
• Vasilyev, Valerian Mikhailovich - Language, Ethnographer, Folklorist, Writer
• Kim Vasin - Writer
• Grigoriev, Alexander Vladimirovich - artist
• Efimov, Ishmael Warsonofyevich - artist, Geroldmaster
• Efremov, Tikhon Efremovich - Enlightenment
• Efrush, Georgy Zakharovich - Writer
• Ivanov, Mikhail Maksimovich - Poet
• Ignatiev, Nikon Vasilyevich - Writer
• Iskandarov, Alexey Iskandarovich - Composer, Chormeister
• Jõwan Kyrla - poet, film actor
• Cossacks, Miklay - Poet
• Vladislav Maksimovich Zotin - 1st President Mari El
• Vyacheslav Alexandrovich Kislitsyn - 2nd President Mari El
• Columbus, Valentin Khristorovich - Poet
• Konakov, Alexander Fedorovich - Dramaturgome
• Lekine, Nikandra Sergeevich - Writer
• Luppov, Anatoly Borisovich - Composer
• Makarova, Nina Vladimirovna - Soviet composer
• Mikai, Mikhail Stepanovich - Poet and Basinista
• Molotov, Ivan N. - Composer
• Mosolov, Vasily Petrovich - Agronom, Academician
• Mukhin, Nikolai Semenovich - Poet, translator
• Sergey Nikolaevich Nikolaev - Dramaturgome
• Olyk Ipai - Poet
• Orai, Dmitry Fedorovich - Writer
• Palantai, Ivan Stepanovich - composer, folklorist, teacher
• Prokhorov, Zinon Filippovich - Guard Lieutenant, Hero of the Soviet Union.
• Pet Run - Poet
• Savi, Vladimir Alekseevich - Writer
• Sapayev, Eric Nikitich - Composer
• Smirnov, Ivan Nikolaevich (historian) - historian, ethnographer
• Taktarov, Oleg Nikolaevich - actor, athlete
• Toydemar, Paul S. - Musician
• Picky Ozara - playwright
• Shabdar Ozetis - Writer
• Shadt Bulat - Poet, Prose, playwright
• Skemetan, Yakov Pavlovich - Writer
• Chawin, Sergey Grigorievich - Poet and playwright
• Cheremisisinova, Anastasia Sergeevna - Poets
• Elexaine, Yakov Alekseevich - Prose
• Elmar, Vasily Sergeevich - Poet
• Eshkin, Andrei Karpovich - Writer
• Ashpai, Andrei Andreevich - film director, screenwriter, producer
• Eshpai, Andrey Yakovlevich - Soviet composer
• Ashpai, Yakov Andreevich - Ethnographer and composer
• Yusikin, Alexander Mikhailovich - Writer
• YUKSNN, Vasily Stepanovich - Writer
• Yalkine, Yanyush Yalkaevich - Writer, Critic, Ethnographer
• Jambov, Ivan Mikhailovich - artist

Wikipedia materials are used

, Orthodoxy

Map of Finno-Ugric tribes before the arrival of Slavs

History

The first reliable mention of Cheremis is found in the story of the time years, where they are mentioned among the peoples of paying tribute to Russia. It is said that the Cherems people live at the mouth of the R.Kol. The following mention of Cheremis dated 1170.-Princes of Galich hired devils of Cherems.Russian writing end sources 12V. Indicate that the Chelers live in the upper reaches of R. Llugi. Mention of Cheremis on the territory of the modern Republic of Mari-EL in written sources 11-13B. Not. Although at this time there were active contacts between Russia and the Volga Bulgaria, including the agreement was concluded according to which South (Mountain) bank r. Volga belonged to the principality of Vladimir and Northern (meadow) Volga Bulgaria. The Archeologists on the territory of the Goromansky District of the Republic of Mari-El (South Coast R. Volgi) found a large Russian settlement 11-13B. (Juryalskoe Selish), on the North Bank of R. Volgi near the district center Yurino The Bulgarian settlement was discovered. In 1246. The territory was devastated by Tatar-Mongola. After that, according to archeology and Russian chronicles, this territory was empty. In the beginning of 14V. The territory of the modern republic Mari El appear settlements that it is clearly defined as Mary. Between the XIII and XV century, Mari men were part of the Golden Horde and Kazan Khanate. During hostilities between the Moscow State and Kazan Khanate, Mariy residents fought both on the side of the Russians and on the side of the Tatars. After the conquest of the Kazan Khanate in 1552, the Mari lands previously depended on him became part of the Russian state. On October 4, the autonomous district of Mari residents as part of the RSFSR, December 5 - ASSR was proclaimed.

Meadow and Mountain "Cherems" (Mari) on the map of Muscovy 1593

EthnoGroup

• Mountain Mariers.
  • Forest Marries
• Meadow marries
• Eastern Marry
  • Pribel Mariyza
  • Ural Marrie
    • Verkhnefimskie, or Krasnoufim, Mari
• Northwest Marities

Settlement

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

Anthropological type

Jõwan Kyrla

Ivan Stepanovich Palatay

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

Language

About 464 thousand or 77% of Marytsev own Mari language, most (97%) speak Russian, Mari-Russian bilingualism is widespread.

Costume

Features male costume

The main parts of the old men's clothing is a canvas embroidered shirt, canvas pants and summer canvas, and in winter a clouded caftan. By the end of the XIX century, there were widespread spaces, replaced with an old sample shirt. Embroidery on vintage shirts decorated collar, chest and hem in front.

The pants were sewed from a coarse hazel canvas. They were the same cut as Chuvash and Tatar, and held on the waist with the help of ties. Already in half the XIX century began to sew pants from the motley, more often blue in striped. Logason was like Russian pants, and instead of the strings, the belt was sewn. However, the old people continued to wear canvas white pants up to the 20th century. Pants were refueling usually in Onuchi.Purzeh Rubah and pants in the summer wearing a canvas caftan (Sovrov, Sovovir) with assemblies, similar to the Russian fit.

Winter clothes were clouded caftans, sheepskin coats. On the head, Marius was woolen homely dressing cap, black or white with fields, hound up, and sometimes omitted. In the villages near Tatar villages, they wore a round eastern hat with quite wide curved up the fields similar to Tatar. In winter, we usually wore a white ram with a hat with black cloudy riding.

Leather shoes put on her legs. From the XVII century, the spread of lapties woven from lime flax, and white onuchi.

Features women's costume

Women's suit had more jewelry, but mostly repeated the elements of a male costume. Women's hats differed in a special originality. The main parts of the female costume was as well as a male shirt, richly decorated with embroidery, pants, canvas caftan, headdress and light shoes. Put on the costume set different decorations - chest and waist.

Shubacha ("Tuwar", "Tuchir") served simultaneously with a native and upper clothes that replaced the dress. Shubahi differed with embroidery and incision gate. In some places, Markets did a concentration in the middle of the chest, in others they made a cut on the right side, as in men's shoes, and thanks to this, the breast embroidery, located in the incision, was asymmetric. The hem of the shirt was decorated with a woven pattern or embroidery. Parkhah of Eastern Marienec were somewhat different from the roars of meadow and mountain. So, for example, they are often sewn to the women's shirt not only from the white canvas, but also from the mothers, and the sleeves from factory fabrics. It also reflected the effect of Tatars and Bashkir. The chest incision was straight, and the standing collar is even squeezed sometimes. The incision was chosen by arcuately with several stripes of colored matter and multicolored ribbons, like the hands of Tatar and Bashkir women, and the gate was tied with a ribbon. The shirt was often worn without a belt. The extensive in the shirts of the Eastern Marienek was significantly less than on the shirts of meadow, and it was located on the chest and Podol. Embroidery on the shirts of the Perm province was an openwork with a clearly defined pattern. Dark tones prevailed in the colors - black, dark red, brown.

Under the shirt of Marihka, pants were carried ("Jolash", "Polaz"). They sewed them from the canvas, and in their own way, they were similar to Chuvash; Breakers were sewn to the upper edge of the pants.

On top of the shirt, Marihka was put on the apron (onchylnoskima).

As the upper summer, Mariep was widespread clothes in the form of a swollen caftana ("Shovyr", "Sovrov"). Eastern Mariep Summer Kaftana resembled Bashkir and Tatar Camsoles; They sewed them in the waist with wedges, sometimes without sleeves.

In the fall, women put on kaftans, stitched from a domain canvas of white, gray and brown flowers. The Marihka was worn by a sheepskin fur coat ("Uzhga") of the same cut, as well as a clouded caftan with conversions. The top clothes of the Ural Mari Marytan did not differ from the Walk of Mari Mary. Women seized swollen cafts - "Elan."

Headgear married Marienez were very different in their form and method of wearing. The headdress called "Shimaksh" wore meadow and oriental marines living in the territory of the counties of Urzhumsky, Elabuzhsky, Birsky, Krasnoufimsky. Anyone with a conventional Cleazovka washed yet "Solyk" - a narrow naked dressing with embroidered ends. The salns were put on older Marihi when they went to the prayer. The girls went with a revealed head or put on a handkerchief and occasionally a hat "Thai".

For the manufacture of jewelry, beads, beads, cauri sinks, coins and tokens, beads and buttons were used. From the head jewelery, there were alignments in the form of pendants of coins, beads and shells.

As shoes wearing a straight weaving with a small head and liking oborctions. The leg was wrapped with spheres from white and black cloth. On holidays were put on onuchi, decorated on the edge of one long side by beads, buttons and plaques. Leather shoes were spread until the XVII century, after it wears only wealthy Mari. Winter shoes were the boots of local artisans.

Religion

Names

The proxy of the centuries Mari have had national names. When interacting with Bulgar-Tatars, Turkic-Arabic names were penetrated to the Mariers, with the adoption of Christianity - Christian. Currently, Christian names are currently used, also gaining popularity to return to national names.

Wedding traditions

One of the main attributes of the wedding is the Wedding Web "Slan Luple", which is a symbol of the guard, protecting the road for which the young people have to go.

Mariers Bashkortostana

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

Famous Mariers.

• Bykov, Vyacheslav Arkadyevich - Hockey player, coach of the Russian national hockey team
• Vasilyev, Valerian Mikhailovich - Language, Ethnographer, Folklorist, Writer
• Grigoriev, Alexander Vladimirovich - artist
• Efimov, Ishmael Warsonofyevich - artist, Geroldmaster
• Efremov, Tikhon Efremovich - Enlightenment
• Efrush, Georgy Zakharovich - Writer
• Ivanov, Mikhail Maksimovich - Poet
• Ignatiev, Nikon Vasilyevich - Writer
• Iskandarov, Alexey Iskandarovich - Composer, Chormeister
• Jõwan Kyrla - poet, film actor
• Cossacks, Miklay - Poet
• Vladislav Maksimovich Zotin 1st President Mari El
• Vyacheslav Aleksandrovich Kislitsyn 2nd President Mari El
• Kalikaev, Alexander Vladimirovich - Oligarch
• Columbus, Valentin Khristorovich - Poet
• Konakov, Alexander Fedorovich - Dramaturgome
• Lekine, Nikandra Sergeevich - Writer
• Luppov, Anatoly Borisovich - Composer
• Makarova, Nina Vladimirovna - Soviet composer
• Mikai, Mikhail Stepanovich - Poet and Basinista
• Molotov, Ivan N. - Composer
• Mosolov, Vasily Petrovich - Agronom, Academician
• Mukhin, Nikolai Semenovich - Poet, translator
• Nikolaev, Sergey Nikolaevich - Dramaturgome
• Olyk Ipai - Poet
• Orai, Dmitry Fedorovich - Writer
• Palantai, Ivan Stepanovich - composer, folklorist, teacher
• Prokhorov, Zinon Filippovich - Guard Lieutenant, Hero of the Soviet Union.
• Pet Run - Poet
• Savi, Vladimir Alekseevich - Writer
• Sapaev, Eric - Composer

Marie are the Finno-Ugric people who believe in the spirits. Many are interested in what religion is Mari, but in fact they cannot be determined to Christianity or Muslim faith, because they have their own idea of \u200b\u200bGod. This people believes in the spirits, the trees are sacred for them, and they replace the devil. Their religion implies that our world originated on another planet, where he demolished two duck eggs. Of these, the good and evil brothers hatched. They created life on Earth. Marities spend unique rituals, respect the gods of nature, and their faith is one of the most immutable since ancient times.

The history of the people of Marie

According to the legend, the history of this people began on another planet. A duck flew to the ground, living in the constellation of the nest, and demolished several eggs. So this people appeared, judging by their beliefs. It is worth noting that they still do not recognize the worldwide calls of constellations, the name of the stars in their own way. According to legends, the bird flew from the constellation of the Pleiads, and, for example, a big bear is called Else.

Sacred groves

Kryoto is the sacred groves that Mariy residents are so honored. Religion implies that people should bring PURLIK into the groves of nationwide. These are sacrificial birds, geese or ducks. To spend this rite, each family should choose the most beautiful and healthy bird, because it will be checked on the shelf life for the cards of Mary Priest. If the bird is suitable, she is asked for forgiveness, after which the lighting is carried out with the help of smoke. Thus, the people express their respect for the spirit of fire, cleansing the space from the negative.

It is in the forest that all Markets pray. The religion of this people was built on unity with nature, so they believe that, touching the trees and by taking sacrifices, they create a direct connection with God. The groves themselves were not planted specifically, they are there for a long time. According to the legend, the ancient ancestors of this people chose them for the prayer, based on how the sun, comets and stars are located. All groves are accepted to divide into generic, rustic and universal. And in some, you can pray several times a year, and in others - only once in seven years. There is a big energy force in Kryoto, Mari said. Religion prohibits them to swear, noise or sing, being in the forest, because by their faith nature and there is an incarnation of God on Earth.

Fight for bitch

For many centuries, the groves tried to cut out, and the people of Marie lasted the right to preserve the forest. Initially, they wanted to destroy Christians, imposing their faith, then to deprive the Mariers of Sacred Places was trying Soviet authority. To save forests, the people of Marie had to formally accept the Orthodox faith. They visited the church, defended the service and secretly went to the forest to make worship of their gods. This led to the fact that many Christian customs became part of the faith of Mariers.

Layings about OWD

According to the legend, once she lived on Earth, raging Marika, and one day she disgusted the gods. For this, it was turned into OVID - a terrible creature, which has big breasts, black hair and torn legs. People avoided her because she often had a damage, sizing whole villages. Although it could also help. IN those times She was often seen: she lives in the caves, on the outskirts of the forest. Until now, Mari men think so. The religion of this people is based on the natural forces, and it is believed that the OVD is the initial carrier of divine energy capable of bringing both good and evil.

There are interesting megaliths in the forest, very similar to the blocks of manual origin. According to legends, this OUDA arranged protection around its caves so that people do not disturb her. Science suggests that the ancient Mariers with their help were protected from enemies, but they could not independently process and install stones. Therefore, this area is very attracted by psychics and magicians, because it is believed that this is a place of powerful strength. Sometimes all nations living nearby are visited. Despite the way Mordva live closely, Mari and they have different, and you can not belong to one group. Many legends are similar to them, but only.

Mariya Volyanka - Shvwier

Shvwier is considered a real magic instrument of Mari. This unique floly makes a cow's bladder. At first, for two weeks it is prepared with the help of cereals and salt and only then, when the bubble cries, the tube and horn are attached to it. Mariy residents believe that each element of the tool is endowed with a special force. A musician that uses it may understand what birds sing and speak the beasts. Listening to the game on this folk instrument, people fall into the trance. Sometimes with the help of Shvyar, people are healing. Mariy residents believe that the music of this hacker is the key to the goal of the world of spirits.

West of the departed ancestors

Marities do not go to the cemeteries, they call the dead to visit every Thursday. Previously, on the graves of Marie did not put the identification signs, now they simply install wooden decks where the names of the departed are written. The religion of Mariy residents in Russia is very similar to Christian the fact that in the sky the souls live well, but the living believe that their deceased relatives are very tacit at home. And if the living will not remember their ancestors, then their souls will become evil and begin to harm people.

Each family sets a separate table for the dead and covers it, as for living. Everything that is cooked on the table should be for invisible guests. All the treats after dinner are spent on eating pet. This ritual is also a petition of help, the whole family at the table discusses the problems and asks to help find them a solution. After the meal for the dead bold the bath, and only through the time the owners themselves come there. It is believed that it is impossible to sleep until all sewners hold their guests.

Mary Bear - Mask

There is a legend that in ancient times the hunter named the mask has brought the god of God by his behavior. He did not listen to the senior advice, killed beasts for fun, and he himself was distinguished by cunning and cruelty. For that, God shook him, turning into a bear. The hunter repented and asked him to pardon him, but Yumu ordered him to follow the order in the forest. And if it will do it regularly, then in next life will be a man.

Beekeeping

Mariers pay special attention to bee. At long-time legends it is believed that these insects were the last to fall on Earth, coming here from another galaxy. Marie's laws imply that each card should have their own apiary, where he will receive propolis, honey, wax and perma.

Signs with bread

Every year Mariy Peal is a little flour manually to cook the first loaf. During his preparation, the hostess should whisper on the dough good wishes for all whom plans to treat delicate. Considering what kind of religion of Mariets, it is worth paying special attention to this fellow food. When someone goes to the far path, bake a special bread. According to legends, you need to put it on the table and not clean until the travelers return home. Almost all rites of the people of Marie are connected with bread, so every hostess, at least for the holidays, but the bake of it itself.

Kuezhech - Mari Easter

Marities use furnaces not for heating, but in order to prepare food. Once a year in every house bake pancakes and pyats with porridge. This is done for a holiday for the name of Kugeche, it is devoted to updating nature, and it is also taken to remember the dead. Each house must have homemade candles made by cards and their assistants. The wax of these candles is filled with the power of nature and during melting enhances the effect of prayers, Mari said. What faith is the religion of this people, it is difficult to respond, but, for example, Kugeche always coincides with Easter, celebrated by Christians. Several centuries erased the face between faith of Mariers and Christians.

Celebrations usually last a few days. The combination of pancakes, cottage cheese and punishing for Mari residents means the symbol of the tripod of the world. Also on this holiday every woman should have a special bucket of fertility beer or kvass. They also eate painted eggs, it is believed that the higher the owner it breaks his wall, the better the chickens will be in the right places.

Ritals in Kryotovo

All people who wish to unite with nature are collected in the forest. Before the prayer card lights homemade candles. It is impossible to sing and noise in groves, Gusli is the only musical instrument allowed here. Cleaning rites with sound, for this hit the ax with a knife. Also Marri believes that the blow of the wind in the air will clean them from evil and will allow connecting to pure space energy. The prayers themselves are spent not long. After them, some foods are sent to fires so that the gods enjoy the treats. The smoke of fires is also considered cleansing. And the rest of the food distribute people. Some take go home to treat those who could not come.

Markets are very much appreciated by nature, so the next day the cards come to the venue and remove everything. After that, it is impossible to go to the grove to anyone from five to seven years. It is necessary that she restore energy and was able to saturate people during the next prayer. This is what religion is Marrie, she began to resemble other faith during the existence, but many rites and legends have been preserved unchanged since a long time. This is a very unique and amazing people devoted to their religious laws.

Self-calf - mary (in Lugovy Marijkv), marie. (Eastern) and mary (at mountainous), however, neighboring peoples call Mari to another name: Rus. cheremis, feel ? Arm? with, Tat. chirmesh. It is this ethnonym that it is quite early in writing sources: in the letter of the Khazar Kagan Joseph (X century) in a number of peoples of the Volga region, allegedly subject to Khazaras, in shape c-R-MIS- And in Russian chronicles when told about the events of the initial Russian history (obviously, in the XI century), the Chelenes are named after the Morden among the peoples living on the Oce - the Middle Volga between Russia and the Volga Bulgaria. It is possible that this ethnonym was recorded in Jordan (vi ey) - in a strongly distorted form of Imniscaris, although it is more likely that the name of the chronicle of the chronicle of the chroniclery lies. On the origin of ethnonym cheremis A lot of hypotheses was expressed, the most likely an assumption of his connection with the Turkic root * black "Fight, fight" (cf. Tour. Yeni? Eri 'Yanychars', reaches a 'new army'). The elimination of the external name of Marijtsev from the Turkic root in principle is consistent with the very old and intensive bonds of Mariers with the Turkic peoples of the Volga region, the Mari language is replete with Turkicism and is the most turcued from Finno-Ugric languages. Requires the self-discharge of Mari residents with the name Mary (Dr.-Rus. Merya) who lived in the territories of modern Yaroslavl, Ivanovo, Kostroma, in the north of Vladimir, Moscow, in the east of the Tver regions of Russia, known in the earliest reports of Russian chronicles and finally russia, perhaps only in the XVII century, has long brought researchers to assume ethno-language The proximity of these peoples themselves. This assumption was supported by the analysis of the substrate durable toponymy of the Mardyard region, made by Max Fasmer in the 30s of the XX century and the second time more high level - Alexander Konstantinovich Matveyev in the 1990s, although to talk about the identity of Mary and direct ancestors of Mari. Apparently, it is impossible: the Mari language is likely to be viewed as the residue once (in the Durable time) is quite widespread in the center and in the north of European Russia array of related languages \u200b\u200band dialects that form a special group of Finno-Perm languages \u200b\u200bto which it could belong and Mary Language. It has been assumed that already in the first centuries - near the middle of I thousand N.EE began the movement of the protocomans to the east under pressure from the Volga and Balti pool from the upper subway, the connection between the design of differences in the culture of Western and Eastern Dyakovsky Groups with penetration into the Dyakov territory of cultural elements of Verkhnedneprovsky origin. In the east, the natives of the Protomanomarians were the tribes of the Azelian and Poszalinskaya (Emeanaevsko-Kocherginskaya) communion, who settled the pool of Vyatki and partly the Vyatsko-Vyatvoy Meternrech, in which the ancient southern Permian can be seen. Close contacts and mixtures with the latter are reflected in the Mari language in a significant layer of words common with Permian languages, at least a part of which can be considered as borrowing from Perm (South-Diake dialects, Ancient Language) to Mariy. Obviously, it is as a result of these contacts that the difference between the South-Western (mainly on the Right Bank of the Volga) begins to take place, in the genesis of which the azelian component could not play a significant role, and the rest (left-bank) ancient-Russian tribes, and the basis for the separation of Mari Mountains is laid - kyryk Mary.living today mainly on the Right Bank of Volga ("Mountain Side"), in the Gornye district of the Republic of Mari El (constitute no more fifth of all Mari), and meadow - olyk Maryliving on the Left Bank of Volga ("LOGE SIDE"), for the most part of the territory of the Republic of Mari El and in the neighboring areas of the Kirov region. Contacts of the ancient Mariers with the southern Permovans - the ancestors of Udmurts - especially intensified with recent Century I thousand AD, when the Mari tribes are under increase in pressure from the West, due to the expanding expansion of Slavs to the Northeast, and from the south, under the pressure of Turks penetrating into the middle voltage from the south and southeast, then shift further to the East , mastering the entire territory of Vyatsko-Vytlogsky Meternrachia and partly ousting, partly assimilating Permiang. These events are reflected in the Folklore of Mariy residents and Udmurts (legends about the struggle of the hero of two peoples) and in the Mari toponyms of the ODO-Ilem type (letters. "Udmurt housing), common in the north-east of the Republic of Mari El and in neighboring areas of the Kirov region. In VII -Viii centuries AD. In the middle Volga region, they penetrate and widespread in the territories of modern Samara, Ulyanovsk regions, Tatarstan, Chuvashia Turks, mainly Bulgars, who spoke on the R-Turkic language, the descendant of which is modern Chuvash, and created a large state here by the beginning of the X century, Volzhskaya Bulgaria, who played a crucial role in the history of the peoples of the Middle Volga region and the Viurala. The Mari lands of the left bank Volga, apparently, were not directly part of the Volga Bulgaria, but the right bank (the territory of today's Chuvashia) was subjected to intensive turkization: proximity traditional culture, anthropological type of Chuvash and Mari, presence in chuvash language Damn, testifying to the possible Finno-Ugric (Mari) substrate (for example, the impossibility of ringing garbage and siberiates at the beginning of the word), a significant reservoir of Mari lexical borrowing in Chuvashsky, finally - the Mariy name Chuvash Mary (letters. - "Tatar, Motatar Mariec" ) - clearly indicate that in the composition of at least the Northern Chuvash (Viriva) there is a noticeable Mari Substrate. It seems that earlier Bulgarian language and culture have had a powerful impact on Mari language and culture, but this influence continued Later - during the directly direct Chuvash-Mari contacts, from here - a huge amount (at least one and a half thousand words) of the so-called "Chuvash" (in fact, apparently, Bulgarian-Chuvash) borrowing in Mari language. Obviously, the Bulgar influence was stronger at the Right Bank of the Volga, which aggravated the separation of the ancestors of the Mary Marytsev from the main Mariy Massiva. Divine To believe that already in the XIV-early XV century, most of the Mari lands were included in the supply regions of the Golden Horde, and the Mariers became part of the population as an independent state in the first half of the XV century Kazan Khanate. Thus, from the XIV-XV centuries, the intensive contacts of Mariers are beginning with the Volga Tatars, which continue to this day, during which Turkic influence on Mari language and culture reaches its maximum. It is curious, however, that, despite the strong influence of the Turkic Muslim peoples (Bulgar and the Volga Tatars), in general, permeating, in particular, the traditional spiritual culture, Mari, apparently, never accepted in any mass order Islam, remaining pagans . With the same time (XV-XVI century) Russian sources are distinguished cheremis Gorno (under this title meaning both mountain marries and chuvashi) and meadow - This is due not only with the differences between the two subethnic groups of Mari, but also with the fact that the inhabitants of the mountain side are increasingly and more closely in contact with the Russians (in the end, shortly before taking Russian Kazan, in 1546-1551 Mountain Cherems passed In the citizenship of the Russian king), while the meadow Mariers are almost entirely in the area of \u200b\u200bTatar (Kazan) influence. This difference ultimately led to the final separation of mountain and meadow marries. In the period of the Kazan Khanate, the Marytsev adds a specific administrative-military organization, "hundredth" (division into smaller administrative and submission units, "hundreds"), arises The layer of military leaders - "Sotnikov" and princes. During the conquest of Kazan Khanate in Moscow (the taking of Kazan by the troops of Ivan Grozny in 1552), meadow marries were significant military powerThey fought on the side of Kazan and even after her fall together with the Tatars and (probably) the southern Udmurts continued fierce resistance, which ended only in 1557. The establishment of Russian state power, accompanied by the imposition of Christianity, caused several Mari uprisings at the end of the XVI - the beginning of the XVII centuries, one of which (1580-1584) received even the name "Cheremis War". To strengthen its power in the Mari lands, the Russian government is based on the oster here, which then became county cities: Tsarevokshaysk (1578, now - Yoshkar-Ola), Kozmodemyansk (1583), Yarsk (1591), etc.; The influx of the Mary lands and the peasant Russian population begins. After the defeat of the rebellion of the main form of the Marytsev protest against social and national oppression, first of all, against the threat of violent Christianization, was a massive relocation to the East - mainly in the territory of modern Bashkiria and the Ekaterinburg region. So B. XVII-XVIII centuries Eastern Mariers, the dialects of which are closer to the dialects of meadow Mariers and constitute together with them the base of the literary meadow-Eastern Mari language opposing the Gornariy. At the same time, the eastern Marities have numerous differences from both mountain and meadow in material and spiritual culture, and above all - they are mostly not even formally Christianized (the so-called Chi Marie "Clean, True Mari"). However, the mountainous and especially meadow Mariers were also baptized and never perceived Orthodoxy as their religion, continuing to adhere to the practice of folk rituals and beliefs. In the 70s of the XIX century, some sect distribution received among Mari Kuga Sorta ("Big Candle"), the creators of which tried to reform the Mari language, to combine it with elements of Christianity (first of all - the idea of \u200b\u200ba single God, the rejection of bloody sacrifices) and turn it into a canonized national religion. Mariy paganism largely retains its position today: according to the data of sociological surveys of the early 1990s, about 27.4% of Marytsev in the Republic of Mari El adhere to Orthodoxy, 7.9% of the Mariology, 20.7% consider themselves to be confessional and that Other faith (dwerlers) - it should be thought that among the eastern Mariers and Mari residents of the individual regions of Mari El (above all - northeast) the percentage of adhered pagan beliefs of persons will be even higher. Perhaps, there was a resettlement of Marytan groups not only east But north, in the deaf forest areas - in particular, such origin may have thinneese marries (no more than 3.5 thousand people), living in the upper and middle course of the River Pijmas in the Tonasheevsky region of the Nizhny Novgorod region (the extreme northeast ). As a continuation of the Mari migrations of the XVII-XVIII centuries, you can also consider the relocation of Mariers in the XIX - early XX century during the mass movement of the Russian peasantry to the East - to Siberia, Northern Kazakhstan. It should be noted that the internal structure of the Mari people is not exhausted by a division on mountain, meadow and Eastern Mari, exists, in addition, earthly, ethnographic division: for example, the Mariy themselves share themselves into groups of the most characteristic female heads: sorokan Mari- Wearing Soroka (North-West and North, partially - Center Mari El, Yaraski district of the Kirov region, Tonasheevsky Mari), shymakshan Mari- Wearing a pointed shymaksh (East and northeast Mari El, Urzhumsky and Malymo district of the Kirov region; Apparently, this group should also include most of the eastern Mari, wearing pointed hats shuryk and akyai, occurring, possibly from Shhymaksha), sharpan-Nashanakan Mari- wearing head towel- sharp and covering the lean nashmak (Mountain Markets, Residents of the South and Southeast Mari El). In addition, in the linguistic terms, in addition to the mountain, meadow and eastern defects, it is also accepted to allocate the north-western dialect of the Mari language. After the 1917 Revolution, the Mari Autonomous Region (1920) was formed, in 1936 transformed into Mari autonomous Republic (now - the Republic of Mari El). By this time, however, two literary language norms have already been imposed: the Gorny and Logo-Eastern Mari Languages; In 1926, the existence of two equal literary languages It was officially fixed. In 1897, 375.2 thousand Mari residents lived in Russia, in 1926 - 428.2 thousand, in 1959 - 504.2 thousand. Approximately half of Marytsev lived within the Mari Republic. The 1989 census recorded 643.7 thousand Mariers in Russia, of which 5,26.9 thousand people called one of the Mari his native language (a high percentage compared to other Finno-Ugric peoples of Russia). In the Mari Republic in 1989, 324.3 thousand, in Bashkiria - 105.7 thousand, in the Kirov region - 44.5 thousand, in the Yekaterinburg region - 31.3 thousand Mari.