The second trip to Tangut and the death of Genghis Khan

Chinggis Khan still had an enemy - his tributary, the Tangut king, who several years ago refused to send an auxiliary corps against Khorezmshah. The old khan, of course, did not forget this treachery, especially since from that day on, according to the ceremonial established by him, it was reported to him every day before lunch and dinner that the Tangut kingdom had not yet ceased to exist, which perfectly characterizes his characteristic perseverance in pursuing his goals.

After a short rest among his people and in the family of his main wife Borte, the indefatigable Mongol khan at the end of 1225 set out on a new campaign to punish the rebellious vassal. Of course, it was not only stubbornness and not a simple thirst for revenge that guided him in this new military endeavor. Genghis Khan knew how, if necessary, to restrain his personal impulses and was too subtle a politician to base only affairs of state importance on them. He perfectly understood that without the final subordination of Tangut, one cannot count on lasting successes in the conquest of the Chinese states of Jin and Song, especially the latter, since a hostile Tangut army could always pose a threat to the flank and rear of the Mongol armies operating on the Chinese plain.

While preparing for this campaign, Genghis Khan, expecting to use the rich means of the conquered Jin regions, especially bread and fabrics, was surprised when he was told that there was nothing of this in the reserves. On this occasion, the senior military leaders reported that in view of the lack of benefit for the state from the sedentary Chinese population, it should be exterminated without exception, and their lands should be turned into pastures for nomads. Elyu Chutsai rebelled against this, explaining all the benefits that can be derived from the industrious sedentary population with skillful imposition of direct and indirect taxes, and immediately presented a short draft of such a taxation. Genghis Khan agreed with him and instructed to carry out the project.

In February 1226, Genghis Khan entered the Tangut land, consigning it to fire and sword. The campaign was crowned with complete success. The Tangut king was defeated in the field, his capital, Jinxia, ​​was besieged. An opportunity opened up, continuing the siege with one part of the army, with the other invading from the east into the lands still under the rule of the Jin emperor and, thus, giving an energetic impetus to the Chinese campaign that had been dragging on after Muhali's death. This was probably one of the reasons why the aged Mongolian monarch took personally command over the army assigned to the Tangut expedition and why this latter was brought to an impressive figure of 130,000 people. However, death put an end to the further endeavors of Genghis Khan.

Even in the winter of 1226/27, while hunting for wild horses, he fell from his horse, which, frightened of something, jumped away, and after this incident the old khan felt bad. The convened council of war decided to suspend the campaign until the emperor recovered, dismissing the army to their homes. As a motive for this decision, it was cited that the Tanguts, as a sedentary people, cannot migrate anywhere, so it will always be possible to start working on them again. But Genghis Khan did not agree with this decision, rightly pointing out that such a withdrawal of the army can be attributed by the enemy to the weakness of the Mongols, and this will give him new strength to continue the struggle.

I swear by the Eternal Blue Sky, - he exclaimed, - I'd rather die, but I will demand an account from the Tangut king!

Thus, the war continued. Meanwhile, Chinggis Khan's health tended more and more to decline. In the summer of 1227, ambassadors from the Jin emperor came to him with a request for peace. Feeling that he was no longer destined to personally lead his army against this sworn enemy, and foreseeing the inevitable friction that for the first time after his death should have arisen in the supreme administration, he agreed to the conclusion of the requested peace, deciding in his thoughts that it would be only a temporary truce, until normal order is restored in the state.

At the same time, his indefatigable mind worked towards finding the best ways to inflict a mortal blow in the future on the enemy to whom he had just given peace. Already on his deathbed, he gives the following instruction to his sons and governors:

"The best Jin troops are located at Tunkuan (a fortress on the Yellow River, covered on all sides by hard-to-reach terrain). It will be difficult to destroy them there by a surprise attack. If you ask the Song state for free passage of our troops (through its territory), then In this case, we must send an army through Tang and Teng (in southern Henan), and from there break directly to Ta-lian (otherwise Bian-lian, the southern capital of the Jin Empire) Sovereign Jin will then be forced to hastily draw up troops from Tunkuan.When they, among tens of thousands, arrive to the rescue, people and horses after a march of 1000 li (li - 1/2 versts) will be so exhausted that they will not be combat-ready. will exterminate them for sure. "

Immediately dying in anticipation of even more distant events gave those around him clear instructions on how to wage war with the next enemy - the Sung state. “Never forget,” he added on this occasion, “that the soul of every deed is that it be brought to an end.”

At this time, the besieged capital of Tangut was driven to extremes; The head of state who was hiding in it suggested that Chinggis Khan surrender the city, promising to personally appear after a month to express his obedience. Genghis Khan pretended to accept the conditions, and to lull the enemy's vigilance he called him his son. However, at the same time, sensing the approach of the end, he forbade the news of his death to be made public until the final reprisal against the Tangut king. When the latter appears, then capture him and kill him with all his retinue.

Soon after these last orders, the formidable ruler gave up his ghost 72 years old. Before his death, which followed in 1227 on the full moon of the month of the "Pig" of the year of the "Pig", for the last time he called the sons of Ogedei and Tului, as well as the grandson of Yesunke-Aka, the son of the recently deceased Jochi, to his box, and expressed his last will to them in the following words:

"O children! Know, contrary to expectation, that the time of the last march and my passage by the power of the Lord and the help of Heaven has approached. I have conquered and finished (strengthened) for you, children, a kingdom of such a vast breadth that from its center to each side there will be one year's journey Now my testament is this: to defeat enemies and exalt friends, be of the same opinion and one person, in order to live pleasantly and easily and enjoy the kingdom. kingdom ".

The khan's choice of his third son, Ogedei, as his heir, is explained by the family decision, which was before going on this campaign, at the suggestion of the khan's concubine Yesui, who said to the khan: "King, are you going beyond the mountains and rivers, to distant countries for battles? If you happen to leave in itself an unpronounceable name, then which of your four sons will you command to be the master? Announce this in advance to everyone! "

Then the eldest son, Jochi, was taken away from the right to the throne by the second son, Chagatai, hinting at his dubious origin (their mother Borte gave birth to him after being captured by the Merkits); Chagatai took Jochi away from the right to be the heir to the throne, saying that he had no talents, except for a tough disposition.

Then Chagatai proposed to appoint Ogedei as heir, saying that he was calm, reasonable and respected by all of them; Genghis Khan and the entire family council approved his candidacy, so that after Ogedei a worthy one from the house of Chinggisov would be re-elected as heir, as Ogedei himself said at the council that he doubted the dignity of his sons to the throne. By this decision of the family council, the election of the khan was sanctioned with all the consequences that led to the collapse of the empire. This decision was made before the campaign against Khorezm, and Genghis Khan confirmed it, saying: "My words are unchanging, I will not allow them to be broken."

We see how this decision was carried out by the heirs of Genghis Khan. Kublai's letter for the confirmation of his son as the heir to the throne says: "Genghis Khan left instructions in order to elect and confirm in advance an heir from the legal heirs of one who is worthy to inherit and who can be entrusted with administration." These instructions of Chinggis Khan were kept in a Golden Box in an iron room (palace archive).

His body, at his request, was taken to his homeland under crying and lamentation and was buried on Mount Burkhan Khaldun, which repeatedly saved his life in his youth. “He came from a perishable world and left the throne of the kingdom to a glorious family,” Rashid ad-Din tells us.

Regarding the causes of Genghis Khan's death, in addition to the official version of falling from a horse while hunting wild horses, there are several others, but they all agree on the date of his death, in 1227, and in the fact that he did not die a natural death. So, at Marco Polo, Genghis Khan dies from a wound in the knee with an arrow. For Plano Carpini - from a lightning strike.

According to a widespread Mongolian legend, which the author also had to hear, Genghis Khan seemed to have died from a wound inflicted by the Tangut khansha, the beauty Kyurbeldishin Khatun, who spent the only wedding night with Genghis Khan, who took her as a wife by right of the conqueror after taking the capital of the Tangut kingdom. The Tangut king Shidurkho Hagan, who left his capital and harem, who was distinguished by cunning and cunning, seemed to persuade his wife, who remained there, to inflict a mortal wound with the teeth of Genghis Khan during the wedding night, and his deceit was so great that he sent advice to Genghis Khan, so that she was first searched "to the nails" in order to avoid an attempt on the life of the khan. After being bitten, Kyurbeldishin-Khatun seemed to rush into the Yellow River, on the banks of which Chinggis Khan stood as his headquarters. After that, the Mongols began to call this river Khatun-muren, which means "the river of the queen". This case is hinted at in the next funeral lamentation of Prince Kiluken.

There is a Mongolian legend that when the body of Genghis Khan was transported to Mongolia on a cart, she once got stuck in a swamp. Then Prince Kiluken of the Sunid tribe began to lament like this: "O wonderful lion, among people who appeared from the blue Sky Tengri, my Bogdo Khan! Or do you want to leave your people and stay here? O my Bogdo! Your wife is there in the beautiful place of her birth. , your strong government, the power of your laws, your subjects are all there! Your beloved wives, your golden tent, your faithful people are all there! Your homeland, the river in which you were washed, the fertile Mongol people, the bearers of your glory, princes and nobles: Delyun-Boldokh on the Onon River, your place of birth - everything is there! There are your bunchuks, drums, cups, pipes and flutes, your golden palace, which contains everything that only has a name - meadows on Onon, where you ascended the throne of the Arulads, - everything is there! Your excellent faithful wife Borte, a happy country, a great people; Boorchu and Mukhali, two faithful friends - everyone is there! Your unearthly wife Khutan-Khatun, her gusli, flutes and other musical instruments, your two other wives - Jisoo and Ji su-gen - it's all there! Or because this country is warm, or because there are many defeated Tanguts here, or because Kyurbeldishin-Khatun is beautiful, do you want to leave your Mongols? And if we were no longer destined to save your precious life, then we will be able to bring your remains, sitting like a jasper, to our homeland, show them to wife Borte and satisfy that desire of the whole people! "

After these persuasions, the body of Genghis Khan with a cart was freed from the sucked swamp and moved home. It rests on Mount Burkhan Khaldun to this day, the attempts of European travelers to find the place of the final resting place of the greatest conqueror of all ages and peoples were not crowned with success, since no gravestones were placed so that the cemetery would not be plundered. This place is overgrown with dense forest. Of the children of Chinggis Khan, there, on the Burkhan Khaldun mountain, were buried: his youngest son, father's favorite Tului with his children Mongke-khan, Khubilai-khan, Arig-Buga and their other children. Other grandchildren of Genghis Khan from Jochi, Chagatai and Ogedei, their children and clan have cemeteries in other places. The guardians of this large forbidden place are the beks of the Uryankhai tribes.

He died in a field environment, just as easily as he had lived all his life. The head of the largest state in the world, which occupied 4/5 of the Old World, the ruler of about 500 million souls, and therefore, according to the concepts of his century, the owner of countless riches, until the end of his days he shunned luxury and excesses. After the conquest of Central Asia, the officers of his army acquired excellent Turkish chain mail and began to wear valuable Damascus blades. But Genghis Khan, despite the fact that he was a passionate lover of weapons, fundamentally did not follow their example and generally remained alien to the influence of Muslim luxury. He continued to wear nomadic clothes and adhere to the steppe customs, bequeathed to his heirs and the entire Mongolian people not to change these customs in order to avoid the corrupting influence on the customs of the Chinese and Muslim cultures.

He did not have such personal needs as a sacrifice to which he, like other spoiled fortune-bearers, would sacrifice the highest goals of his politics. His whole life was devoted to the realization of his highest ideal - the creation of the One World Kingdom, which would at the same time be the ideal of the military culture of the Mongols of the XIII and XIV centuries.

Lieutenant Colonel Rank gives the following reviews, summarizing the fair judgments about Genghis Khan by some of his contemporaries, in contrast to the prevailing then and preserved to our times perverse views of him as a bloodthirsty monster.

“He died, unfortunately, because he was an honest and wise man,” says Marco Polo about him.

"He made peace," says Joinville, a 13th-century French historian.

“The last judgment,” notes the author who brought these reviews, “seems paradoxical when you think about the incessant wars waged by the Unyielding Emperor, but, in essence, it is accurate and deeply true ... In this sense, he really established peace in the universe; , which lasted for about two centuries, at the cost of wars that did not last even two decades. Genghis Khan sought an alliance with Christianity. If this alliance was realized, then there is no doubt that Islam, taken in ticks (crusaders and Mongols). ... would be crushed ... Economic, social and political ties between the Western world and the Far East would not tolerate constant interruptions from a worldview hostile to Europe. All civilizations of the Old World would have reached mutual understanding and penetration. Christianity could not understand this ...

This World Conqueror was above all his unyielding revivalist. With iron and fire, he opened the ancient world paths for the march of the future civilization. In this sense, the Damned has the right to a place in Humanity. "

The "Destroyer" also destroyed the barriers of the dark ages, says another European writer about Chinggis Khan. - He opened new ways for humanity. Europe came into contact with the culture of China. At the court of his son, Armenian princes and Persian nobles communicated with Russian grand dukes. The opening of the paths was accompanied by the exchange of ideas. Europeans developed a strong curiosity about distant Asia. Marco Polo goes there after Rubruk. Two centuries later, Vasco da Gama sailed to the discovery of the sea route to India. In fact, Columbus also set off in search of not America, but the land of the "Great Mogul".

However, according to the same writer, Europe, i.e. the same "Christianity", Chinggis Khan did not understand. Since he fought his wars not for religion, like Mohammed, and not in the form of personal or state exaltation, like Alexander the Great and Napoleon, the Europeans were bewildered by this. The explanation for this mystery lies in the simplicity of the Mongolian character. In contrast to Napoleon, he was not in the least fatalist; likewise, it did not occur to him to appropriate for himself, like Alexander the Great, the attributes of God.

The ideal of Genghis Khan was the creation of the United Kingdom of Mankind, since only then - as he rightly thought - mutual wars would end and conditions for the peaceful prosperity of mankind would be created both in the field of spiritual and material culture. The life of one person turned out to be too short for this grandiose task, but Genghis Khan and his heirs almost achieved this task when they had 4/5 of the world in their state - the Mongolosphere.

The Evenki are one of the most numerous northern peoples that have preserved their identity and traditional religious beliefs. The Evenks were called the aristocrats of Siberia, the French of the tundra and taiga. They also wore tailcoats, gave life to the word "shaman" and considered ravens to be enchanted people.

Name

Until the 30s of the last century, the Evenks were known as the Tungus. This name came from the Yakut Tuus, later the exonym was adopted by the Russians, reflecting it in reporting and historical documents.
The self-name of the Evenks is Evenkil, which is translated as “people living in mountain forests” or “going across the ridges”. It is believed that the name comes from the habitat of the ancient Evenk tribes in the mountain taiga territories of Transbaikalia. Another well-known self-name of the ethnic groups of the Evenk reindeer herders is the Orochens. It comes from the Evenk "oron" - deer, orochen - "a man who owns a deer." Separate groups of the ethnos had their own names: solons, manegres, birars.
Other peoples had their own names for the Evenks:

• kilin, tsilin, o-lunchun (from "Orochen") - Chinese;
• orochnun - the Manchus;
• hamnegan - Mongols;
• tongus - Tatars.

Where live

Before the beginning of the development of Transbaikalia by the Russians, the Evenks, leading a nomadic lifestyle, occupied vast territories from the border with China to the Arctic Ocean, from the Yenisei to Kamchatka. Such a wide settlement is explained by the tendency to constant long-term migrations: from several hundred to thousands of kilometers per season. Each Evenk had 25 km2 of undeveloped territory. The representatives of the people considered the whole land home and said: “Evenks are nowhere and everywhere”.

Since the 17th century, Russians, Buryats, and Yakuts have been driving the Evenks out of the territories of Barguzin, Angara, and the left bank of the Amur. Some of the Evenks move to Sakhalin, occupying the free territories of the Ob, Taz. The borders of Russia and China are being established: this leads to the migration of Birars and Manegres to Northern China.
Today the Evenks do not have national villages, living in the neighborhood with the Russian and northern peoples. The general boundaries of the settlement of most of the representatives of the nationality are outlined by the following boundaries:

1. North - Arctic Ocean.
2. South - the Amur River, the territory of the Baikal region.
3. East - Sea of ​​Okhotsk.
4. West - the Yenisei River.

Number of

The total number of Evenks in the world is about 80,000 people: half live in Russia, the other part in China. According to the 2010 census, there are 35,527 Evenks in Russia. Distribution by region:

• Yakutia - 18,232 people.
• Krasnoyarsk Territory - 4 632 people.
• Khabarovsk Territory - 4,533 people.
• Buryatia - 2,334 people.
• Amur region - 1 501 people
• Trans-Baikal Territory - 1492 people.
• Irkutsk region - 1 431 people

The 2000 Chinese census showed 38,396 representatives of historical Evenks in China. Formally, they are divided into 2 subethnos, officially recognized among other nations of the PRC:

1. Orochons - 8196 people living in Inner Mongolia, Heilongjiang and Liaoning provinces.
2. Evenks - 30,505 people, of which separate groups of Evenks proper, Khamnigans and Solon were singled out. They live in the urban district of Hulun-Buir, about 25,000 people are recorded as solons. About 1000 Evenks live scattered in Mongolia, having undergone significant assimilation, having lost their cultural characteristics.

There is a people related to the Evenks - the Evens, who live in the eastern part of Russia: in Yakutia, Chukotka, Magadan and Kamchatka regions, Koryak Autonomous Okrug. There are two versions of the appearance of an ethnic group:

1. In the first millennium AD, during the period of the settling of the Tungus from the Baikal region, a separate group of genera reached the shores of the Sea of ​​Okhotsk, where they assimilated the local population: Yukaghirs and Koryaks.
2. In the XIV-XVI centuries, hiking Tunguses, who were engaged in dog breeding and did not have deer, were forced to migrate to the north under the influence of the aggressive development of territories by the Yakuts.

The 2010 census showed that there are 21,830 Evens living in Russia. Another common name for the nation is Lamut.

Language

The Evenk language belongs to the Tungus-Manchu family, along with Negidal and Even. It can be characterized as a transitional variant between the Turkic and Mongolian languages. It is distinguished by a complex multi-stage use of vowels, an abundance of complex words: gerunds, case, verb forms.
Writing appeared in the 30s of the last century, first on the basis of Latin, then Russian graphics. Earlier, the Evenks used primitive pictograms: a system of signs associated with migrations and hunting. Notches in the trees near the abandoned camp indicated the time of departure: a blunt prong meant bad weather, sharp - a sunny day. Their number and combination determined the time of departure for the wandering. If the departed people did not plan to return back, the spruce branch was laid in the direction of the movement path. A branch folded in a circle meant the intention to return to the place of the camp again.
Special signs existed on the hunt:

• a stick placed on top of the track - you cannot go further;
• an arrow pointing downward, sticking out of a notch - crossbows are placed nearby;
• slightly sloping arrow, looking upside down - the hunter who left the arrow is far away;
• a branch in the same position - there is a hunt nearby.

History

The ancient ancestors of the Evenks were the ancient Tungus Mongoloid tribes that formed the Glazkov culture in the Bronze Age. Scattered tribes occupied the territories of the Angara region, the Baikal region, the lower reaches of the Selenga, and the upper Lena. In the 5th-7th centuries of the new era, the nomadic pastoralists of the Uvan tribe who came from the south, migrated through Transbaikalia, moved to the east and north, forming the proto-Evenk people.
At the end of the first millennium, the Yakuts invaded the region, presumably dividing the ethnos into Eastern Evens and Western Evenks.
By the time the Russians came to the region in the 17th century, the Evenks formed an independent people, divided into separate clans. At the head of each were princes - elders, shamans or the most powerful warriors of the family. In the reporting documents, about 360 births were noted, in each there were 100-400 people.
The Tungus were stronger than other northern peoples opposed to the new government. They took off from their wanderings, entered into clashes, one report noted: "The Lena Tunguz in 1640 plucked the beards of the yasak collectors." The Baikal groups of Evenks subdued in 1643, the eastern ones who lived under Vitim only in 1657.

One of the most influential princes was Gantimir, under whose rule there were 15 nomadic clans belonging to the branch of the equestrian Tungus. Gantimir was an outstanding personality: he had 9 wives, more than 30 children, who from childhood were trained in military wisdom and the use of weapons. The prince was of remarkable strength and mighty physique: his bow of impressive size is kept in the Amur Museum.
Gantimir had a decisive influence on the establishment of partnerships with the Russian state in the 80s. XVII century, adopting Christianity and citizenship of Russia. The ruler achieved the right to autonomously govern the people, in exchange he pledged to protect the borders from Mongol raids and provide, if necessary, trained soldiers. A century later, the 500-strong Tunguska Cossack Cavalry Regiment was created, in the middle of the 19th century it was included in the Transbaikal Cavalry Army.
The Evenks did not accept the arrival of Soviet power, in 1924-1925. starting the Tunguska uprising, which was quickly suppressed. In the 1930s. teaching begins in local schools in the Evenk language. At the same time, collective farms and city industrial farms are being created, a sedentary way of life is imposed on the people: the way of life that had existed for centuries was destroyed, assimilation erased national characteristics. Today, traditional activities, including nomadic reindeer herding, are preserved only in the remote northern regions. Most of the Evenks lead a modern way of life, practicing only hunting from their usual occupations.

Appearance and character

Mixing with a number of aboriginal and neighboring peoples, as well as a significant area of ​​settlement, led to the allocation of three anthropological types of appearance among the Evenks. Among them:

1. Baikal.
2. Katangsky.
3. Central Asian.

Despite the differences, the following characteristic features of the appearance of the Tungus are distinguished:

• medium height;
• disproportionate physique;
• rounded face shape;
• wide arched eyebrows;
• narrow dark brown eyes;
• wide flat forehead;
• prominent cheekbones;
• pointed chin;
• wide mouth;
• black coarse hair;
• weak hair on the face and body.

Ethnographers, researchers who came to the region, Cossacks noted among the Evenks the mobility of the body, the sharpness of the mind, good nature bordering on naivety, kindheartedness, hospitality, cheerful disposition, cleanliness. According to the researchers' notes, “in contrast to the clumsy Ostyak, the gloomy Samoyed, the unfriendly and sour Yakut, the Evenks made a more pleasant impression, for which they were nicknamed“ the French of the tundra and the forest ”.

clothing

The Evenks were also called “aristocrats of Siberia” for the rich decoration of national costumes. Everyday clothes got the name "in the theme" - a tailcoat, for an unusual cut: a whole deer skin was placed in the central part on the back, tied in front with a braid. In the upper side parts, holes were cut out for sleeves that were sewn on separately, shoulder seams were collected, wedges made of reindeer skins that reached the floor were sewn on the back.
The upper front part remained open: under it the Evenks put on fur bibs richly decorated with beads. The lower part was covered with rovduga stripes: straight for women, angular for men. They wore high boots made of rovduga, sealskin, fur on their feet: the functional footwear of the Evenks was adopted by many neighboring peoples. In everyday life, they used simple straight-cut parkas, sewn from reindeer skins turned out with fur. The heads were covered with hoods and hoods. The hair of men and women was cut short or braided in two braids. Of the jewelry, there were voluminous women's earrings, pendants, talismans.
The decoration of the bib and fur coat deserves special attention: dog and deer fur, beads, beads, coins, embroidery, fur appliques were used. Ornaments had a sacred meaning: it was forbidden to transfer the exact image of animals, birds and people to things, therefore allegorical symbols were used. The triangles were associated with the cult of fertility, childbearing, and the strength of the tribal community. Solar signs, a schematic representation of spiders - symbols of well-being, keepers were of great importance.

Family way of life

The Evenks lived in patriarchal communities of 2-3 generations, the youngest son usually stayed to live with his parents. The elders got married, left their father's house for new plagues. The clan played a decisive role, consisted of small families related by close and distant kinship in the male line. In the summer, when the due date of the important women came, related families gathered at a common parking lot: joint holidays, festivities, weddings took place, family relations were strengthened. In winter, small families left for nomadism, uniting 2-3 chums.
The marriageable age of men came late: at 20-30 years. Women in spouses preferred to take experienced, over 20 years old, but there were marriages with girls 12-15 years old. Weddings took place in conspiracy with the payment of kalym, which included one of three forms:

1. Deer (from 2 to 15).
2. Working off in the bride's family.
3. Exchange of sisters between two families.

Women

Premarital relations were not prohibited, however, for brides who led a free lifestyle before marriage, they were given smaller kalym. In the life of the Evenki, a woman had a dependent position: she was forbidden to eat with guests, contradict her husband, step over weapons, participate in public affairs, inherit property. Elderly women were respected: in the beliefs of the Evenks, the mistress of the land and taiga, the spirit of the Universe was a woman, represented as a hunched-over old woman.

There were special family rituals that only a wife could perform. The woman was the keeper of the hearth: she made sure that it did not go out, was engaged in feeding - she threw meat into the fire after hunting, before eating. An important place was occupied by the Ulgani ceremony dedicated to the greeting of spring migratory birds. The rite was performed by elderly women: the Evenks associated the annual arrival of birds with the cycle of life, and experienced women giving birth carried the eternal connection of birth and death. The action consisted of tying colored ribbons on sacred trees or family idols, asking for welfare, greeting the messengers of spring.

Dwelling

The traditional dwelling of the Evenks is a conical chum-urus. The base of tightly assembled poles was covered with reindeer skins in winter. In the summer - smoked and soaked birch bark bedspreads: processing of the material gave softness, strength, made it waterproof. Leaving the site, they kept the base of the poles, took with them skins, birch bark, utensils.
An open hearth or a fireplace smeared with clay was located in the center of the Urus, and a rail for a boiler was placed on top. The back of the chum was intended for guests of honor; women were not supposed to enter it. Sedentary Evenks lived in semi-dugouts with a flat roof, cattle breeders built yurts, like the Mongol ones.

Life

The Evenks assimilated the aboriginal northern peoples, were influenced by the Buryats and Yakuts, which led to the emergence of branches of different types of management:

1. Walking dog breeders engaged in fishing.
2. Reindeer hunters.
3. Sedentary pastoralists.

Most of the Evenks led a nomadic lifestyle associated with the development of new hunting grounds. Between the camps, they rode on reindeer: this way of using animals is the “calling card” of the Evenks. Reindeer were used as pack animals, the herd usually consisted of 3-5 heads.

They hunted one by one, for a large animal they went in groups of 3-5 people. They used bows, crossbows, spears, tracked down moose, deer, bears, hares, sables. For camouflage, they put on the skin from the head of a deer, sewing up the slots from the eyes and horns with beads.
Fishing played a secondary role for the majority of Evenks. They went into the rivers on dugout boats, boats made of birch bark, deer skin, and sea animals. The fish was emitted, pierced with a spear, less often constipated. Women were engaged in collecting roots, herbs, nuts, agriculture and horticulture were not developed.

Religion

The traditional religion of the Evenks is shamanism, based on the deification of the forces of nature, animism, and faith in master spirits and patrons. Bug's universe was divided into 3 worlds:

1. The upper one is located above the sky and is home to deities. The entrance to it is the North Star.
2. Middle - earthly, where people and spirits live.
3. Lower - one of the souls goes there for eternal life. The entrance to the lower world is whirlpools and crevices in the rocks.

Shamans traveled between worlds, were guides between the living and the dead, brought the news of the gods and dead ancestors. The shaman's costume personified a wolf or a bear, was decorated with animistic figurines, fringes, and bird feathers. For rituals, a tambourine, a jew's harp was used; fire was an invariable element.

Shamans participated in common ancestral celebrations, helped with childbirth and illnesses, predicted the future. Places of prayers were large glades at general family gatherings, sacred trees, mountain passes, large stones.

Traditions

An important role in the life of the Evenks was played by animism, hunting rituals and traditions, which only men could carry out. The wolf was a sacred animal for the Evenks, it was not hunted. The raven was revered: it was believed that he conveyed earthly news to the gods. Since the ravens knew how to talk, the Evenks considered them to be the souls of people, dressed in bird form.
The customs of the bear holiday are known. The bear was considered the father of the Evenks, who in ancient times married a woman who gave life to the people. The animal was called "amaka" - "grandfather". They did not take the blame for the murder, they carved out faces in the trees, showing them: "It was not me who killed, it was he."
Superstitions also arose on the basis of ideas that the carcass of a skinned bear was similar to a human. The killing of an animal was accompanied by a generic gathering, the call of a shaman, and a common holiday. The bones of the bear were not cut, but divided into joints. In some genera, they were then gathered together, hung up, and a “fight” ceremony was performed between one of the children and the “resurrected” bear. Others arranged the rite of air burial of bear bones: in ancient times, the Evenks used it for their fellow tribesmen.

Before the Russians arrived in the region, the dead were buried in the ground, in wooden boxes. According to the Evenki, souls in the lower world continued to live the same way as on average. However, after death, everything turned upside down, so the deceased was placed in the coffin broken things from his daily life: a pipe, a bow, arrows, household items, ornaments.

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The names of the Evenk clans are quite numerous; so far, from various sources and inquiries, more than 200 of them have been identified. Most of them are of later origin and are associated with small groups of Evenks. A number of names are noted among the majority of the Tungus-Manchurian peoples; some of these names are also found among the peoples of other linguistic groups. Our article is devoted to the consideration of some names, Evenk clans.

We have the etymologization of names and an explanation of their origin both from the side of the carriers themselves and from the side of researchers. The bearers of the names later in origin tell legends about the origin of the genus, thereby revealing their meaning. This is typical for the Evenks of the Yenisei basin. Others, according to the tradition established in this area, using the similarity of the name with the words of the modern language, create etymological legends and myths. We meet with this phenomenon in a number of places and especially among the Tungus peoples of the Amur basin, where small movements and mixing of clans constantly took place.

Researchers usually decompose names into roots and suffixes, compare the latter with the suffixes of the modern language and draw conclusions about the historical settlement of tribes. We will also start by considering the names from the morphological point of view. All names can be divided into two groups: 1) consisting of a two-syllable root, 2) consisting of a root and a suffix of belonging to a generic organization. The first ones in most cases end in a vowel sound, for example: Buta, To whom, Kim, Chemba, Cholko and others. Initially, the most ancient of them ended in - n(lowering and preserving the final n root and suffixes is widespread in the languages ​​of the Altai peoples). This phenomenon can be traced to the same name recorded at different times. For example: Attic n'skiy, and with the transition of the final - n in iot before its complete disappearance - Cheer’Sky (census 1897) and, finally, with the ending omitted - n and with a plural suffix. h. - T. Cherdu-t ' sky. Dongo- a generic name, common on the right tributaries of the river. Olekma (plural) Dongo-l), but along with this there is a variant Dongoi(plural Dongoi-l) and a variant with an earlier plural suffix. h. - Dongo-t... Name of the Tungus tribe Keelen simultaneously used in a truncated form - Kiele. Shaman' the genus was noted in the 17th century; when increasing the suffix of belonging to a generic organization, the final - n got down - Shama (n) + gir but on the Wednesday of the Nanais this name came in the form of a plural. h. Herself-p(suffix - R added only to words ending in - n, replacing the latter). In a number of cases, we have the same name without a suffix and with suffixes of belonging to a generic organization, for example: Ingan ' sky and Inga + kin’Sky and also Ingar + gir(one of the tributaries of the Lower Tunguska), Cholon ' sky and Solo + rut... Some of the names have retained the final - n and survived without the suffixes of belonging to the clan organization, for example: Edyan ~ Edjan, Delyan ~ Jelan, Dokan, etc.

The second group of names with suffixes of belonging to a generic organization can be subdivided by the type of suffixes into three subgroups: 1) names with the earliest suffix, which is first added to tribal and generic names, later in a number of languages ​​turned into a plural suffix. h., namely, the suffix - T (-d). Currently the suffix is ​​- T in the minds of the speakers no longer has any meaning, and the plural of such names is formed by adding the suffix used in the language. For example: Bulde+ T, pl. h. Bulde + rear; Branga+ T, pl. h. Branga+ rear; Dongo+ T, pl. h. Dongo + rear... Names with the suffix - R or - l... Although these suffixes are used in the language as indicators of pl. h., but in the generic names they have lost their meaning and merged with the base. For example: De+ R, Je+ R, pl. h. Je + r-i-l: Egdyre+ l (sometimes: Egdyle+ R), pl. h. Egdyre + l-i-l (Egdyle + r-i-l); Gave + R, pl. h. Gave + r-i-l.

The second subgroup of names has the suffix of belonging to the generic organization - ki(Man), - kshin~ —tire(female). Names with this suffix survived on the outskirts of the territory occupied by the Tungus-Manchurian peoples. Among the Evenks - to the west of the Yenisei and in the area of ​​the Podkamennaya Tunguska (lower reaches) ( Bai+ ki, Bai+ kshin); isolated cases were noted in Transbaikalia ( Nyama+ syn' sky, Ulya+ syn' sky). In the XVII century - in the area of ​​the river. Hunting ( Chelyu+ shir ' tsy, Inga + kin ' sky, Bai — shen ' sky). In the northeast - among the Evenks and Lamuto-Yukagirs ( Bai+ shen’Sky), in the east - among the Ulchi and Oroks ( Bai + at + xe-li, Ogdy + msoe + whether).

The third subgroup of names has the suffix of belonging to the generic organization - gyn || —gan(plural - earlier forms: - gir, —gar, and later and in the mass - modern: - gir-i-l, gar-i-l). Suffix - gyn like the suffix - kshin, originally expressed belonging to the clan organization of a woman, which is preserved among certain groups of Evenks to the present. For example: Bai + ki"A man from the Bai clan", Bai + kshin"A woman from the Bai clan", Kim"A man from the family of Kim" Kim+ gyn"A woman from the family of Kim" (pl. Bai+ ki-l, Bai+ kshir, Kima-l, Kima-gir). But in the overwhelming majority of names we have the suffix - gir, in which the final - R is no longer recognized as an indicator of pl. h. Therefore, there follows a further, secondary build-up of suffixes. For example: Putu + gir"A man from the Putu-gir clan", not Putu as it was before and Putu + gi-think ~ Putu + gi-mngu"A woman from the Putugir clan" (plural in such cases - Putu + gir-i-l, Putu + hi-mni-l). Suffix - gan(plural - gar) is synonymous with the suffix - gyn... For example: Nina + gan, Solo + rut, Ouya + gan, Nyurma + gan ' sky, etc.

On the suffix - gan should stop. In modern language, the same suffix has the meaning of a sign by place of residence; for example, agi-gan"Taiga inhabitant", bira-gan"River dweller", "porechanin". This moment gave rise to an explanation of a number of names: Edyan< Edie + gen"Lower", Dol + gan"From the middle stream", Solo + rut"Verkhovskoy". Further, these names were associated with the river, where at some historical time the carriers of these names lived (however, all three (36) have not yet been noted on any river). Explain suffix - gan from the modern language, it seems to us, is impossible. Names that include it are found, firstly, in a variety of places, and secondly, in a foreign language environment. In particular, ethnonyms with the suffix gan || —rut || —gong are noted among Mongolian and Turkic peoples (as with a plural suffix - T ~ —d, and without it).

Bul + ha + T- the name of the group of northern Buryats. "Most of the Buryat clans are descended from two brothers: Bulgat and Ikhirit." Buda + gan- the name of the genus of the Ocheul Buryats. Bula+ ha+ T- the name of the genus of the Barguzin Buryats; Bar+ gu+ T Munk + gu + T- an old offspring of the Mongolian family Kiyat-Borzhi-gin. Epke+ gu+ T- the name of the Mongolian family. Hut + gyn ~ Hut + kin- tribal name Mongol. Among the Yakuts we have: Borough+ gon ' skoe - a tribe that lived according to pp. Tatt and Amga in the 16th century; Malia+ gir ' skye, Men + gin ' skaya - volosts marked in the 17th century. Generic name was noted among Altaians Ker + Gil... The 1897 census noted a Turkic name in the Achinsk region Bass + gar.

In support of the fact that these endings of genus names in different languages ​​express the same thing, we give analogies in other cases in word formation:

The presence of such facts in languages ​​allows us to attribute the origin of suffixes of belonging to a generic organization - gyn, —gan to the period of Tungus-Mongolian ties. In the Tungus-speaking environment, names with the suffix - gyn, —gir prevail and are widespread (among the Evenks, Evens, Negidal, Solon), but along with this there are also names with the suffix - gan.

The presence in the Tungus-speaking environment of two types of expression of belonging to a clan organization (- kshin and - gyn), as well as saving names with the suffix - kshin on the outskirts and, conversely, the widespread use of names with the suffix - gyn, —gir suggests that they were originally characteristic of two tribal groups: the suffix - kshin for western, Baikal, speaking in NS- dialect, suffix - gyn- for the eastern, Transbaikal, speaking with-dialect.

This explains the fact that we have two synonymous suffixes - gyn and - gan in the Evenk language. In Transbaikalia (starting from the Iron Age), there were changes in tribes and connections between the Tungus, Turkic and Mongol tribes. “The most fertile strip of the upland was the northern area along the Selenga, Tole and Orkhon rivers,” writes D. Pozdneev; - the strongest of the nomads always strove here, and the most important battles took place here. It is understandable how often tribal internecine wars arose because of him. "

Tungus tribes with-dialecta lived in the vicinity of the area where the Turkic and Mongol tribes changed for many centuries. This neighborhood could not be without connections, both linguistic and others. Connections were reflected not only in languages, but also in common generic names and, as we saw above, in the general suffix of belonging to a generic organization.

The meaning of a woman's belonging to a clan organization, preserved to our time in the dialects of individual groups of Evenks, and its expression by the suffix - gyn (kima + gyn letters. “Kima + woman”) allows us to refer to the work of N. Ya. Marr, in which he analyzes the Sumerian word geme → gem “woman”, “girl”. “And here is the Svan kel we have in full Sumerian ke l(spelled kiel) in the meaning of "woman" with voicing k → s and with the loss of a smooth one in the form of a crossed ge + m'e"female"; he finds the closest correspondence to this term in the language of the Yenisei Ostyaks-Kets qem ↔ qim.

If N. Ya.Marr in the indicated root ( ge↔gl) with the loss of a smooth outcome, he sees the word "woman" in the Japhetic, Sumerian and Ket languages, then - gyn of the Evenk language in the meaning of "woman" also has "smooth in the end". The preservation of this element in languages ​​of various systems and various historical periods is not an accidental coincidence of sounds, since there are not only a significant number of words, but also morphological and syntactic phenomena that are common in expression and meaning. This fact speaks of the deep antiquity of the appearance of the suffix - gyn || —gan, originally an independent word meaning "woman".

Consider the modern generic, formerly tribal names, which are usually interpreted as "lower", "from the middle stream", "upper", namely - the name eden ~ egen, Dolgan || dulgan, solon.

Eden ~ edzhen ~ edjan- the name of the Evenk clan, common on the territory of Yakutia and the Far East (Amur region, the Okhotsk coast and Sakhalin Island). Ejan ' tsy are repeatedly mentioned in the formal replies of the 18th century Cossacks. This name was first mentioned in the indicated territory in the XII century. Under the first Djurdjen emperor, Aguda, the Okhotsk coast was inhabited by wild people eugene... Among Dolgans and Evens (Lamuts) Edyan ~ Ejan is one of the most common generic names. The Dolgans themselves explain it as follows: the brothers divided the bird; head-eaten smoke began to be called kil-magir side eaten ejakey began to be called ejen who ate abdominal muscles dulang began to be called dulgan... They gave rise to the names of these genera.

It should be noted that in the Evenk environment, the plot of the division of a bird and its plumage between brothers is widespread when members of the genus are separated into independent genera. In some case, the names of parts of the bird were probably the basis for the formation of the names of new genera. But in this case, we have only a ready-made plot, timed to explain the origin of the genus.

Among the Nanais there is a clan Ojyal(the Nanai language is characterized by the omission of final sonants in common Tungus words; - l, suffix (38) pl. h. Oja+ l). This clan is related to the Ulchi clan Udzyal. Ulchi attribute the origin of this genus to golds. Researcher Nanaev Lipskaya connects its origin and clan Haezen with eugene‘A group of jurdjeni. The largest genus among the orcs Kopinka- congeners of the Goldic genus Ojal... Among the Manchus - Killed- a numerous genus, the place of origin of which Shirokogorov refers to Ninguta. The Manchus note the abundance of this genus among Koreans and Chinese.

Thus, in the Tungus-Manchurian-speaking environment, we have an ethnonym edzhen almost throughout the entire territory of their settlement, with the exception of the taiga zone of the Yenisei basin. The indication that the Ulchi and Oroch clans came out of the Nanai environment speaks of the later formation of these tribes. The absence of this ethnonym on the territory of the taiga zone of the Yenisei, its mention in the XII century. on the territory of the Okhotsk coast, its presence among the Manchurians and Nanais indicates its appearance on the territory between Lake Baikal and the Sea of ​​Okhotsk, in other words, on the territory with- dialects of the Old Tungus language, which were the Tungus base of all languages ​​of the Tungus-Manchurian group of the Amur basin. But its spread is not limited only to the Tungus-speaking environment. We meet him among the Mongolian and Turkic peoples. Wuzen- one of the tribal names of the Mongols. Busse considers uzeng‘S“ Mongolian tribe, which became part of the Nerchinsk Tungus under the leadership of Prince Gantimurov. The question of the births united by Gantimur has not yet been clarified. In the west, the Mongols of San-Chuan, adjacent to Tibet, have a self-name egen... The San Chuan people of the vicinity of Bu-nan call themselves edzheny kun and Kochjani kun(literally "edzheni people" and "kojani people"). Shiraeguras call themselves ejeni mongol, literally "edzheni mongols". A.O. Ivanovsky brings the language of the Shirongols closer to the language of the Dagurs, who are the homongolian Evenks. In the Mongolian epic ethnonym egen and ezen is part of the proper name Ezen-Bogdo, under which Genghis Khan sometimes appears in legends.

Thus, in the Mongol-speaking environment, we have this ethnonym on the outskirts and in the epic associated with the conqueror Genghis Khan. Both facts speak of the antiquity of its appearance in the Mongol-speaking environment. A.O. Ivanovsky's remarks about the Shirongol language do not contradict the truth. Dagurs are groups of Tungus clans, merged with Mongolian and homogeneous in language. In addition, during the Manchu dynasty in the area of ​​b. Chinese Turkestan and the Ili region were deported to guard the borders of the Znamenny troops, according to the composition of the Dagura, Solon and Ongkor. The records of the language of the Ongkors of the Ili region, made by Muromsky during the expedition of Klements in 1907, give samples of one of the dialects of the Evenk language, which retained much more commonalities than the language of the Solons of Mongolia, who call themselves Evenks. The Ongkor language only experienced the influence of the phonetics and vocabulary of neighboring languages. These moments suggest that the Mongols of the Sanchuan and Shirongols included representatives of the ancient Tungus tribe egen.

In the Turkic-speaking environment, we meet the ethnonym ezer in the 17th century. on the territory of the Kyrgyz (upper reaches of the Yenisei): one of the four principalities (tribes) on the left side of the Yenisei was ezer's... And the Chinese sources call the tribe edgie- one of the Dulgas aimags on the eastern side of the lake. Kosogol near the source of the Yenisei. Barthold refers this tribe to the Turks.

The first mention of the ethnonym by Chinese sources uzen refers to the V-VI centuries. This name supersedes the earlier one. ilou... They tried to compare it with weji"Inhabitants of forests and shrubs." Uji and mohe according to the same sources, they come from the "kingdom of Sushen". They lived in a generic way of life and were mainly engaged in hunting and fishing. Their dwelling was pits with an exit upward. According to Iakinf uji - ughi, they were also called mohe... There were only seven generations of them, settled on the territory of the Amur basin.

Prevailing distribution of the ethnonym egen ~ ujin among the Tungus-Manchurian-speaking peoples, starting from the 7th century. and to the present, the probable entry of the ancient Tungus, carriers of this name, among the Mongols (San-Chuan and Shirongols), its presence among the Turkic peoples, historically associated with the territory adjacent to Transbaikalia and the upper Amur region, allow us to attribute its appearance to the Tungus-speaking environment , from where it penetrated to the Turks of the Sayan Highlands in the form of separate groups of Tungus egen... This is confirmed by the facts of the language. This ethnonym is undoubtedly ancient, and it cannot be explained from these modern languages.

Let's move on to the consideration of the second ethnonym, which has at the root blew || dol, dun || Don... It survived among the following nationalities: Dol + gan- the name of the Even (Lamut) clans, probably a tribe on the territory of Yakutia and the Far East (Kamchatka); Dul-u + gir- the name of the Evenk (Tungus) clan on the territory of Transbaikalia and the northeastern part of Mongolia; Dul-a + R ~ Dul-a+ T- the name of the Evenk (Tungus) clan in Transbaikalia (Chita Region, 1897); Dul-a+ R- the name of the Solon clan - the Evenks of Mongolia; Dol+ gan|| Dul+ gan- the name of the oyakuchenny group of Evenks in the Taimyr District; Dong + nga, Don + ma-l, Dunna + gir- the name of the Evenk (Tungus) clans in Transbaikalia (pp. Nercha, Vitim, Tungir) and in the Amur region; Don + ngo - the name of one of the Dolgan clans in the Taimyr District; Don + ka (n) - name of the Nanai (Gold) genus; Duon + cha- the name of the Ulchi clan.

Thus, an ethnonym with a root dol || blew distributed in the Tungus-speaking environment on the territory of northern Yakutia, Kamchatka and on the territory of the Amur basin and Transbaikalia. Among the yakuchenny Evenks, we have this ethnonym in the west - in the tundra of the Taimyr District (it should be added that the Evenks, who became yakuchenny Dolgans, came from Lena); in the south we meet him on the territory of Mongolia. Ethnonym with root Don || dun distributed from Transbaikalia along the Amur to the east and in the north - in the Taimyr District.

In a foreign language environment, we have the following genus names: Don + chickens- the name of the Tannu-Tuvan clan in the Kobdo region; Tone + ha + T- the name of the Soyot family.

In historical sources, the ethnonym with the root Dul is mentioned since (40) II century. N.A.Aristov, on the basis of the names of the Bulgarian princes, believes that the family Dulu, which existed BC, in the II century. together with the Huns he migrated from what is now western Mongolia to the Kirghiz steppe. "And after the disintegration of the kingdom of Attila, Dulu became the head of that part of the Bulgarians (the union of the Hunnic Turkic Finno-Ugric tribes), which founded the Bulgarian kingdom beyond the Danube." In the V century. Chinese sources mention dulu among the Gao-Gui tribes under the name Tulu in the western part of Mongolia between the Tien Shan and the Mongolian Altai. In the 7th century, according to N. A. Aristov's assumption, "the Dulu clan prevailed among the Turkic clans." In the VI century. there were already two tribes Dula ~ Tule and Dulga... In 551 tule The elder went to war on the Jujans, but dulga+ with The princely prince Tumyn smashed it on the road and conquered the entire aimag of 50,000 wagons. At the end of the VI century. land of tribes united under the name dulga ~ tulga, stretched from the sandy steppe to the North Sea; dulgas' ts were cattle breeders, hunters. In the VII-VIII centuries. they moved to the Baikal basin and drove out the natives from there. Descendants dulga entered the education of the Mongols, Jagatais, Uzbeks and Kazakhs. Tribe Dulu and Nushebi in the VI century. lived in East Turkestan in the vicinity of the Western Turkic Kaganate. In the XVI-XVII centuries. part dulat ' s under the name long ~ lingering subordinated to the Dzungars, and in 1832 Dulat' NS - Tulat'S were one of the generations of Usun.

As a result of our review, we come to the following conclusion: an ethnonym with a root blew || dol mentioned intermittently, starting from the II century. until the 19th century, on the territory of the steppe and desert zones of Central Asia, therefore, its appearance dates back to ancient times. NA Aristov attributes its origin to Altai. Descendants of the tribes Dulga and Dulu entered mainly into the composition of the Turkic and Mongolian peoples. In the Evenk environment, the names Dulugir, Dular and others are noted on a case-by-case basis. The spread of all ethnonyms in the Tungus-speaking environment is associated with the territory east of the Lena-Baikal line, but the presence of an ethnonym Dolgan || dulgan in the tundra of Yakutia, to the west and east of them, among the peoples who have already separated from the Evenks in language, it allows us to believe that this ethnonym in the distant past entered the Tungus-speaking environment from the south. The very territory of its distribution (Amur region and Yakutia and from here on) suggests that it appeared in the Tungus-speaking environment on the territory of Transbaikalia together with its bearers. To Dolgan‘S, having become Evenks, went to the north, where, having assimilated the aborigines and united with other groups of ancient Evenks, they gave rise to a tribe with a new - Even - language, it took many centuries. These facts, we believe, show quite clearly that explaining the name Dolgan from the Evenk language, as “a resident from the middle reaches of the river”, is in no way possible.

Third ethnonym solon, usually explained as a "Verkhovskoy inhabitant", is noted mainly among the Tungus peoples.

Evenki. On the territory of Yakutia and the regions adjacent to the south in the painting of rivers in 1640-1641. marked Shelonskaya volost (r. Vitim, r. Maya). On the Okhotsk coast along the river. Motykhlee and in the south near the river. Selimba (41) at this time there were also groups of Evenks Shelon'S. By the XIII century. information from Chinese sources also applies. Group Solon ' ovs (Evenks) lived in the northern part of Manchuria and along pp. Zeya, Argun. In 1639, the Chinese government transferred them to the river. Nonnie. At this time, it organized from solon and dagur’S banner troops, the purpose of which was to guard the borders. To do this, the Chinese government resettled them along the entire northern and western border, and individual groups solon and ongkor-solon ' s ended up in b. Chinese Turkestan and in the Ili region. A significant part of them were ochitated or homongolized, but some of them retained their language. Separate groups solon(Solony Bay) remained hunters and retained their language.

Later, in 1897, the census registered Shologon ' sky clan on the river. Vilyue. Having left on the Lena, in the Kirensk region, a certain number of their own, these Evenks moved to the sources of the Aldan, Amga and Batoma. In addition, the census registered them on the river. Markhe in the Yakutsk District. Schrenk found solon ' ov on the right bank of the Amur, and at Middendorf, a few years earlier, they lived on the river. Zeya. In our time, representatives of the genus Solon + mountains live along the tributaries of the Olekma (Tungir, Nyukzha) and Zeya. Chinese travelers in 1712 noted solon‘S between Yeniseisk and Irkutsk.

Evens. In the Verkhoyansk region on pp. Tompo, Sin and Mat live Evens from the clan Shologon(according to Raspetaev).

Turks. The 1897 census noted the name of the indigenous genus among the Minusinsk Turks Scholo+ tire ' sky.

Mongols. The same census noted among the Buryats of the Balagan District Scholo + T' sky genus.

Thus the ethnonym solon ~ cholon distributed mainly among the Evenks, from where it came to the Evens of the Verkhoyansk region.

In the Tungus-speaking environment, Solon, like the previous ethnonym, is noted east of the Lena-Baikal line, mainly on the territory of Manchuria and Mongolia. These facts allow us to agree with the explanation of the Chinese sources, which deduce solon ' ov from Transbaikalia. The same sources consider them to be the descendants of the Kidan clan. khamnygan ~ kamnygan... According to Gerbillon, solon ' We consider ourselves to be the descendants of Nui-chih. After the defeat of the Nui-chzhen by the Mongols (1204), they escaped to Transbaikalia. Gerbillon gave rise to the interpretation of the ethnonym Solon as Verkhovskoy (from solo “to move up the river”). These facts show that the ethnonym solon appeared in the Tungus-speaking environment in the area east of Lake Baikal. It may have been one of the tribes with-dialect Penetration group solon ' ov to the north (taiga of Yakutia) and further to the Evens took place long before the arrival of the Russians and, probably, before the arrival of the Turkic-speaking tribes on the territory of Yakutia. The latter drove them out of Lena, and by the arrival of the Russians, only small groups remained on pp. Vitim, Markha, a little later at Kirensk on the Lena and on Vilyui, the bulk was again pushed south (along Vitim and Olekma) to the Amur. Their relatives, who remained on the territory of Manchuria and Mongolia, have survived to our time under the name solon ' NS, ongkor-solon and solon bay and with the self-name Evenki. On Wednesday Buryats and Minusinsk Turks ethnonym solon came from the Evenk environment, possibly during the period when the Evenks NS-dialect, among which the suffix of belonging to a generic organization developed - kshin ~ - tires, occupied the (42) taiga zone between the Yenisei and Baikal to the south of the Angara and adjacent to the Minusinsk Territory. Otherwise, the name of the indigenous genus of the Minusinsk Turks is not explained. Scholo + tire ' sky.

We have considered three ethnonyms that are so easy to explain from the modern language and translate the words "Verkhovskoy", "Srednechny" and "Lower". Consider a few more generic names that are common not only in the Tungus-speaking environment.

1. Bai ~ buy... Generic and tribal names with the indicated root are widespread among the peoples of North Asia. Taken together, they give the following picture:

Genus name with root bai ~ buy noted among the majority of the Tungus-Manchzhur peoples. Among the Evenks, we have both options: bai + kshin typical for Evenks NS-dialect, b. Pribaikalsko-Angara, and bai—gir typical for Evenks with-dialect, b. Transbaikal-Amur. Representatives of the first are noted among the Evens ( bai + tire- Verkhoyansk region and the Okhotsk coast, bai + ki- Okhotsk region) and on the lower Amur among the Ulchi and Oroks. Mongol tribe bai+ T'S is part of the Oirot group. But the derbets (43) consider Bait ' ov nationality, which is united with them only politically. Among the Yakuts in the Verkhoyansk and Kolymsk naslegs there was a clan Baids... Onogoy Bai, according to the legend of the Yakuts, was the first to move north along the Lena. The same ethnonym is found in the proper names of the Kyrgyz-Kazakh khans. “Alash had three sons, one of them Bai-Shura - the founder of the Great Horde”; "Abul-hair had three sons, one of them is Bai-chira." Among the Samoyed peoples, this ethnonym is found among the Entsy-Bai, who in the XV-XVI centuries. lived south and west of the modern territory, in the southeastern part of the Gydan tundra, east of the middle course of the river. The pelvis. The Nenets drove them to the east.

The names of the Selkup group living along the r. Turukhan (Evenk name of the Yenisei tributary), bai + tire ' sky or bai+ hin ' skies - appeared from the Evenks Bai + kshin... This is confirmed by linguistic facts, as well as some ethnographic data. Among the Kets in the middle of the last century, there were two Koibal clans: large and small Baigado.

Thus, from modern nationalities, the ethnonym with the root buy - bai is present among the majority of the Tungus-Manchurian peoples (from which he passed: in the east - to the Amur Gilyaks, in the north - to the Yukagirs, in the west - to the Selkups), as well as among the Buryats, Mongols, Yakuts, Kazakhs, Yenisei Paleo-Asians, Kets and some Samoyed tribes (Enets). The spread of the Evenk ethnonym baikshin ~ baishin to the west, northeast and east from the Baikal region, its presence among peoples historically associated with the territory adjacent to Baikal, speaks of the antiquity of its appearance, and precisely on the territory from the Ob to Baikal or to Transbaikalia. The latter is also confirmed by toponymy: the Upper and Lower Baiha rivers (tributaries of the Turukhan river), the Bayandzhur-Manzurka river near Irkutsk; Boyary ridge near the village. Kopeny in the Minusinsk Territory (on the slopes of the ridge, scribes of the 7th-2nd centuries BC were found); Lake Baikal; winter hut Baikalovo at the mouth of the Yenisei; the village of Baikal on the right bank of the Lower Tunguska; O. Baikalskoe on the right bank of the Yenisei above the village. Abakansky; the town of Bayakit on Podkamennaya Tunguska. On the map of Russia in 1562 (a copy from the Jenkinson map published by V. Kordt) between the Ob and the Yenisei, the following note is placed near the word of Baida: “to the east of the Ob, to the east of Moyeda were the countries Baida and Co l mak. The inhabitants of these countries worship the sun and a red rag suspended from a pole; life is spent in tents; feed on meat of animals, snakes and worms; have their own language. " "The Legend of the Unknown Men" tells: "in the eastern country beyond the Yugorsk land, at the top of the Ob River, there is a great land baid called ".

Ethnonym buy first mentioned by Chinese sources in 694-250 BC. NS. as the name of one group of Dinlins - Bai di 白 狄. Self-name determinant (- di) - buy has two translations: "northern" (according to Iakinf) and "white" (according to Pozdneev). Iakinf also cites (44) an indication of the Chan-haj king on the territory of one of the Dinlin tribes: “they occupied the lands from the Yenisei to the east to Lake Baikal on the left side of the Angara”. The question of the ethnicity of the Dinlins has no final solution. Chinese sources call them the Mongol tribe (the ancient history of Shu-gin) and the Turks (the history of Tszyun-di-heu). We are interested in the fact that groups di who lived on the territory from Ob to Baikal were called baidi... Maybe a word buy the Chinese interpreted it as bay- northern, maybe something else - Central Asian di mating in the north with the tribes buy, gave new tribes and a new ethnonym buy + di... In any case, the fact is important that in the second half of the 1st millennium BC. NS. ethnonym buy already existed on the territory that was preserved in the "Tale of the Men" with the earliest suffix in the form bai+ d(about the suffix - d ~ —T see above). We have ethnonyms with this suffix among peoples historically associated with the territory of the Circum-Baikal region: Yakuts ( bai+ d’S), Mongols ( bai+T'NS, baya-u+ d). Probably, the trace of these tribes is also the clan of the Enets. Bai... Ethnonym bai + kshin also formed on this territory and from here it was already carried to the outskirts of the Tunguska territory.

Much later, in the V I-VII centuries, to the north of the river. Tolo Baegu was the name of one of the Gaogyu aimaks, which later (7th-10th centuries) was noted at the borders of Manchuria. At the same time, at the headwaters of the Selenga, on the northern side of the Great Sandy Steppe, lived a tribe of cattle breeders, hunters baisi... Tribe baegu compare with baerku Orkhon inscriptions and refer to the Uyghur tribes.

The movements of groups of tribes in Asia have always occurred. Groups buy could go to the east of the indicated territory and become part of other tribes (like bayar- among the Manchus, buy- from the Nanais). Perhaps the tribes were formed in the same way. baegu ~ baerku and baisi... Vladimirtsov also points to a similar movement. At the time of Genghis Khan "The people of the Bayaud clan lived absentmindedly, some of them roamed with Genghis Khan, and some lived with the Chaichiut tribe."

1. Kim|| kumo... The ethnonym is no less interesting. kima|| kumo... In the Evenki environment, we have both options: Kim and To whom- two names of the Evenk clans living to the west and east of the Yenisei ( Kimo ~ To whom + ka + gir). Vague traces of the former multiplicity of the genus Kim preserved in the memory of the Evenks to the west of the Yenisei. Childbirth Momo(numerous, on the Podkamennaya Tunguska system) and Kim stood out from the clan Kim... In the east (in the Amur region, the Okhotsk coast and Sakhalin) ethnonym kimo preserved in the legends of the Evenks. When narrating these legends, direct speech is usually sung by the storyteller, and the quatrain is often repeated by the audience. Direct speech always begins with the speaker's name or with the name of his clan-tribe, the pronunciation of which gives a motive-rhythm for subsequent speech. So, in a number of legends we have the name Kimo ≈ Kimoko ≈ Kimonin ≈ Kimonori. For example:

Kimonin! Kimonin!
Bogatyr-man,
Where are you going?
Let's go play! (that is, we will compete in wrestling, shooting, dancing, etc.)

(Recorded from the Sakhalin Evenks)

... Kimo! Kimoko!
Sister Mongunkon,
Look at you
Who came this.

Umusninde the bogatyr married the daughter of the sun (from the clan) Kimonori (by name) Mongunkon the girl ...

(Recorded from the Chumikamn Evenks)

Kimo ≈ Kimoko according to legend, this is a clan or tribe from which the Evenks take girls as wives, having previously won a competition with a rival - the girl's brother. Kimo they live somewhere in the east, where the Evenks, the heroes of legends, walk "from their places" for a very long time: a year or two. They live in chorama- semi-underground dwellings with access through a smoke hole, built (sometimes) from the bones of large animals. There must be several branches in the dwelling ( cospoki). In some variations, only women appear. They lure men to them and kill them. By language Kimo are not very different from the Evenks, since the latter speaks freely with them. But on the other hand, the difference in appearance is emphasized: they are hairy (the hair curls around the head in curls), their eyes are different (like rings spinning), they are squat and clumsy. According to some legends, these tribes have deer. And the Evenk hunter, having taken his wife, together with the deer returns "to their places."

The Nanai and Manchurian languages ​​contain the words: kimu-li Nan, keemun Manj is the "enemy". And "enemy" and "friend", "stranger" and "friend" go back to the word "man" = "people", a word that is simultaneously a self-name. This can be traced in a number of other words in the languages ​​of the peoples of North Asia. Among the Tungus peoples of the Far East, we have the names of the genera Kimu-nka, among the Oroch Kekar ​​(according to the 1897 census) and Kimon—NS- the modern genus of Ude. Perhaps the Orochi and Ude are representatives of these clans and are descendants of the aboriginal tribes of Evenk legends, from which the foot hunters - the ancient Tungus - took wives for themselves (these legends were overgrown with mythological elements, which indicates their antiquity). Chinese sources give two ethnonyms kumo+ hee(IV-VI centuries) and kima + ki(about suff. - ki see above). Kumo + hee or kujen + hee one tribe with the Khitan, but according to customs they are similar to the Shivis; live to the west of the latter. Skillful in archery, prone to raids and robberies. They breed horses, bulls, pigs and birds, live in felt yurts, sow millet, which is stored in pits, and cook in earthen vessels. Before 487 kumokhi lived in An-chjou and Jun-chjou mixed with the border inhabitants of China and carried on an exchange trade; in 488, "they rebelled and went far away from us," according to Chinese sources. In the VI century. kumokhi multiplied and divided into five aimags.

In the X-XI centuries. we meet ethnonym kimaki already in Persian sources (Gardizi). Kimaki- Western neighbors of the Kirghiz, roamed near the Irtysh, in the northern part of modern Kazakhstan. They kept horses, cows, rams and at the same time hunted sables and ermines. Furs served them for their own needs and for foreign trade. They had free and slaves. Western branch kimak ' s were Kipchaks, neighbors of the Pechenegs, who later separated and formed a special people.

(46) In what relation do these tribes stand with the above-mentioned Tungus? For the antiquity of the origin of the ethnonym kimo || kumo say its origin from the word meaning "people" ("ours" and "strangers" for different tribes of the Amur basin) and mythical legends. These tribes in remote times became part of the Tungus tribes. The advancement of the ancient Tungus-Evenks from the Circum-Baikal region to the east is recorded both by the generic names of the modern Tungus peoples of the Lower Amur region, and by language data. But all the legends point to the return of the heroes to their "places". Perhaps there were such facts. Role of a woman (suffixes: - gyn, —kshin, the founders of the names of clans and tribes, at first denoted a woman), women kimo in legends and a number of many other moments in the life of the Tungus peoples make it possible to suggest that the generic or tribal name kimo could be brought to the west, where it gave rise to the name of a new genus kima ~ to whom many centuries before the X century. The movements and mixing of tribes in this "cauldron of ethnogony" admit the following assumption: kima in the area adjacent to Lake Baikal, they could split. Some of them remained Tungus and, having descended along the Angara - Yenisei, survived to our time, and some turned to the XI-X centuries. to a Turkic-speaking tribe kimak ' ov. That the tribe kima ≈ kema historically it was associated with the area of ​​the upper Yenisei, the name of the upper part of the latter also indicates: Kim ≈ Kema(recording of Messerschmidt's expedition, 1723) and Kim ≈ By whom(modern name). Small river names are often tribal names. On the other hand, generic or tribal names sometimes become the name of a nation that is used by neighbors. The peoples associated with the Yenisei-Baikal territory are called Evenks hamnegan(Buryats), heangba ≈ hanba ≈ fomb(chum salmon). Roots boor ≈ hean ≈ khan can be interpreted as a re-agreement of the Evenk by whom|| kim.

1. Kure ≈ chickens... Ethnonym kure recorded only in the Evenk group in the area adjacent to the Angara. The very phonetic composition of it (open wide NS in the second syllable is not typical for the Tungus languages ​​and especially for the Evenk) suggests that the founder of this family came to the Evenk environment from a foreign language environment. This ethnonym is of well-known interest, since it can provide some materials for the question of the tribe. chickens, who once lived in the Baikal region.

Kure-ka + gir- the name of the Evenk clan who lived in the area of ​​the river. Ilim (right tributary of the Angara) and the sources of the Lower and Podkamennaya Tungusok. The Lontogir clan waged constant wars with this family. The last collision is even recorded by the Evenks: this is the left tributary of the Lower Tunguska - r. Ikokonda near Mount Ikondoyo. It took place 7-8 generations ago. In tsarist times, the foreign government, which united the Evenks of this region, was called Kurei ' sky. Clashes between the Evenks and the Kura tribe apparently occurred in earlier periods, when they occupied the taiga on the left tributaries of the Angara. In the folklore of the Evenks, who now live on the Podkamennaya Tunguska and west of the Yenisei, there is a legend, which has already become a myth, about the struggle against Kerendo... Here is its content. Kerendo- representatives of the cannibalistic people living near Lamu (Baikal) take all the Evenks prisoner (according to the myth, Kerendo, having arrived as a bird, swallows). Only the old woman remains, who miraculously raises the boy-avenger Unana. He grows rapidly, forges himself iron wings and flies to the Lama to Kerendo to free the Evenks. During the flight, Unyana descends to the ground several times to the parking Kerendo where the wives of the latter live - captive Evenki women bearing Evenki names. Having flown to Kerendo, Uniany offers the last martial arts in flight over Baikal. In this single combat (first with his father, then with his sons), Unyan gains the upper hand and frees the captive Evenks (according to the myth, he rips open the belly of opponents with iron (47) wings, and living and half-dead Evenks fall out of them). According to the myth, cannibals live in the Baikal region Kere, who often attack the Evenks, take them captive, make women their wives, and eat men. In time, this refers to the iron period. The Evenks, who left the Baikal region to the west, already know how to reforge metal things. Both groups of legends speak of close interactions between the ancient Tungus and the tribe. Kure... The latter were part of the Evenks and vice versa.

Historical sources provide materials on the tribe gooligan kury-kan ≈ chicken (fury) from the VII-XII centuries. According to Chinese sources, the tribe gooligan lived along the shores of Lake Baikal and north to the sea. Their neighbors from the west were the tribes dubo... In their country "there were many saranas, and their horses were strong and tall, and their heads were like camels." They had diplomatic ties with China. According to Persian sources (Gardizi), chicken ≈ fury lived three months' journey from the headquarters of the Kyrgyz Khan. These are wild people who lived in the swamps. If any of them were captured by the Kyrgyz, he refused food and used every opportunity to escape. They carried their dead to the mountains and left them in the trees. They were cannibals (Tumansky's manuscript). Kurykan ' e constituted a district in the Kyrgyz possessions. Their language was significantly different from Kyrgyz.

Tribal affiliation chickens was defined differently: the ancestors of the Yakuts (Radlov), non-Turkic tribes (Radlov), Mongols (Bartold). The last archaeological expeditions of A.P. Okladnikov along the river. Lena significantly clarified the question of chickens... On the upper Lena during the Iron Period (V-X centuries), tribes lived who had reached a high level of culture. Along with cattle breeding, they had agriculture. Their art has much in common with the art of the Minusinsk Territory and Altai. They had a letter of the Yenisei type. It was a Turkic-speaking tribe. Representatives of these Chickens entered not only among the Evenks. Among the Uryankhais - the Tannu-Tuvinians of the Khosut Khoshun, in the list of clans given to G.N. Potanin, there is a name Khureklig... This genus, notes Grum-Grzhimailo, is of unexplained origin.

Kurigir- one of the tribes of the Bulgarians. In honor of one of the Bulgarian statesmen from the tribe Kurigir by order of Omor-tag, a column was set up.

1. Kiele ≈ kelen... This ethnonym, widespread in the Tungus-speaking environment, in phonetic composition, like the previous one, is not typical for the Tungus languages ​​(the sound e in the second syllable).

Kiele ≈ kelen- the name of the Evenk clan - a tribe common on the territory of Yakutia and adjacent regions of the Far East. In the XVII-XVIII centuries. this genus was noted in the area of ​​the r. Hunting, where you can still find Evens (Lamuts) from the clan Keelen... On the territory of Yakutia, the 1897 census noted them in the Yakutsk and Vilyui districts ( Kilyat ' sky genus); one of the tributaries of the river. Mui (Olekma system) is called Kilyan... In the 50s of the last century Keelen ' we have already reached the river. Kur (Amur system near Khabarovsk). Schrenk met the group (48) Keelen in the area of ​​the lake. Hanka. To or the southern part of Sakhalin (small materials collected by Nakonoma Akira) in language do not differ from the Ayan Evenks. Among the Nanai Keely, until recently constituted a special group. They gave new births: Duncan ~ Doncan(Lake Bolen), Yukaminka (river Urmi) and Udynka (n) (river Kur). The origin of the Negidal clan Yukomil is also associated with the second of these genera.

We stopped at this ethnonym also because in the recent past it was widely used as the name of the Lower Amur natives. Evenks - "Birarchens" called the Amur and Ussuri Nanais keel... Orochi, Oroks, Ulchi and Amur Gilyaks are still called Evenks. keel... In a word keelin ≈gilin ≈chilin ≈chiliki the Chinese and Manchus named all the Tungus who lived on the territory of the Amur basin. They sometimes called Koreans by this name. Siebold, and after him Shirokogorov, explained the origin of this ethnonym from the name of the river. Jirin: the Chinese in the 16th-17th centuries, having met the Tungus for the first time on the river. Girin, transferred the name of the river to them, and then transferred this name to all the natives of the Amur. Closer to the truth interpretation. L. Ya. Sternberg: “The name Gilyaki was formed, as I think, from the distortion of the word keel, denoting "Tungus" in the language of the Amur Gilyaks, which the travelers first encountered. And such a distortion could appear very easily due to the fact that the Gilyaks of the lower reaches of the Amur speak the same language as the Tungus, who, according to their legends, constitute "one people" with the Gilyaks, Golds and Orochens. It is quite possible that due to the common language of the Amur Gilyaks and Tungus, who previously dominated in the Amur Territory, the Manchus called the Gilyaks and Tungus by a common name Keele» .

The territory of distribution of the ethnonym kelen and its use as a name for neighbors allows us to speak of a once numerous tribe of Evenks; their representatives, having come out to the Amur, became part of the Nanais, and probably the Oroks, and the Orochs, and the Ulchi, and the Amur Gilyaks, whose name came from the Evenk Kilen (we have already observed the case of transferring the name of the genus to the nationality among the Dolgans). Keelen ' We came to Amur a long time ago. Evenk group keels so close to the life and language of the Nanai that it does not even constitute a dialect. This group has already managed to identify three new genera, one of which became part of the Negidal.

The spread of the ethnonym kelen on the territory of Yakutia, its non-Tungus origin in terms of its phonetic composition, the non-nativeness of the Evenks of Yakutia - allow us to see in this ethnonym a trace of the tribe of the aborigines of Yakutia, absorbed by the first newcomers, the Evenks.

We have cited only eight of the most ancient ethnonyms. Their number is much larger, but the ethnonyms we have already analyzed sufficiently show the complexity of the ethnic composition of both the Evenks and other peoples of North Asia in remote periods. Further tracing of such ethnonyms confirms the complexity of the composition of individual groups of the nationality.

If we conventionally consider the "Tungus base" of the tribes even and egen, then already at the beginning of our era. (if not earlier) tribes were included in their powerful stream bai, the original territory of which was the region from the Ob to Baikal. On the territory of Yakutia, traces of the aborigines absorbed by the Evenks are ethnonyms kelen and bulde... The eastern aborigines, who were part of the Evenks - the ancient Tungus, can be attributed to the tribe kimo ~ kima... A little later, probably already on the territory of Transbaikalia, Mongol-Turkic-speaking tribes became part of the Evenks. blew || dol... The group of the Angara Evenks included representatives of the Turkic-speaking kure. The mixing of the ethnic composition and the interaction of the ancient Tungus tribes with other tribes of Asia are fully confirmed by the data of the language.
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For example, the name edyan and Dolgan interpreted as "lower" and "residents of the middle reaches", timed them to the river. Lena. For more details see E. I. Ubryatova, On the Dolgan language. Manuscript. Archive of the Institute of Language and Thinking of the Academy of Sciences of the USSR.

See more details about this suffix in my work "Materials of language to the problem of ethnogenesis of the Tungus". Manuscript of the Archive of the Institute of Ethnography of the USSR Academy of Sciences.

P. Petri. Elements of the tribal connection among the Buryats. Irkutsk, 1924, p. 3.

P. Petri. Territorial kinship among the northern Buryats. Irkutsk, 1924.

B. Ya. Vladimirtsev. The social system of the Mongols. L., 1934, p. 60.

L. B. Vladimirtsev. Comparative grammar. L., 1924, p. 7; G. M. Grum-Grzhimailo. Western Mongolia and the Uryankhai Territory, vol. III, part I, 1926, p. 245. Iakinf. Collection of information, part I, pp. 87-89 S. M. Schirokogoroff. Social organization of the northern Tungus. Shanghai, 1929.

L. Ya. Sternberg. Gilyaki, Orochi ..., p. 347

The materials of the language indicate that the ancient Evenks of the sh-dialect, having penetrated the Lena into the Privilyuya-Pryaldanya region, absorbed the aborigines and formed a new x-dialect. This also coincides with the data of archeology. Further development of the Evenk dialects on the territory of Yakutia proceeded along the line of crossing the newly formed x-dialect with the c-dialect of the Evenks of the Transbaikalia-Amur region.

S. Patkanov. Experience in geography and statistics of the Tungus. Notes of the Russian Geographical Society, Det. ethnography, vol. I, p. 86.

Inhabitants of Tartary. Nicholas Witsen. Tungus (Daurian) far right

Tungus tribe - a special variety of the Mongoloid race, widely spread over a vast territory, from the borders of Central China to the north to the very coast of the Arctic Ocean and from the shores of the Yenisei in the west up to the coast of the North Japanese Sea and the Sea of ​​Okhotsk, and containing a number of individual tribes of different names: Manchus, Solon, Dauras, Tungus proper, Manegrs, Birars, Golds, Orochons, Olches, Orocs, Oroks, nowhere, Samagirs, Keels, Lamuts, Dalgans, Asis, etc. Their homeland is considered to be North. Manchuria, where from time immemorial (the legendary data of the "Bamboo Chronicle" bring them to the historical arena under the name of the su-sheni, who came with gifts to Shun's court 2225 BC) were in continuous relations and clashes with China, Korea and the nomads of Mongolia. Reliable historical data of Chinese writers paint them under the name of Ilau, first as a hunting tribe, and then as one that assimilated the rudiments of an agricultural and cattle-breeding culture. The eternal struggle with their neighbors creates a warlike tribe in northern Manchuria, united in inter-clan alliances that have played a huge historical role in the fate of the middle kingdom for a number of centuries (see Manchuria, history). Three times the Tungus tribe seized power over China, giving it their own dynasties: Liao (907-), Jin (-) and, finally, in the 17th century, the dynasty that still reigns in China. Since the 17th century. The Manchu branch of the Tungus tribe adopted its current name of the Manchus. The movement of the Mongols under the leadership of Genghis Khan that followed the accession of the Jin dynasty caused the migration of peoples, which had a tremendous impact on the fate of the northern branch of the Tungus tribe. The Mongolian tribe of Buryats, which penetrated to the sources of the Amur and to Lake Baikal, ousted from the shores of this latter the Turkic tribe of the Yakuts, who, having retreated to the Lena valley, met in the north with numerous Tungus tribes; the latter, after a long bloody struggle, were forced to retreat - one part moved westward up to the Yenisei, another to the extreme north to the very coast of the Arctic Ocean, the third to the east, along the right tributaries of the Lena to the Stanovoy ridge, the coast of the Sea of ​​Okhotsk and to the Amur Territory, meeting here with related branches of the southern branch of the Tungus tribe. The scattering of the tribe over a vast territory and the assimilation processes inevitably associated with this, both of a somatic nature (marriage alliances with other peoples, absorption of alien elements) and of a cultural nature, could not but affect the change in the root type of the tribe and large differentiation in the language. Most of all suffered in this respect the Manchus, who have significantly become physically and even more culturally, having lost almost their native language, which in their time rose to the level of literary language. Other peoples of the Tungus tribe also more or less change their type, assimilating now with the Mongols, now with the Turks, now with the Paleasians. Nevertheless, the heterogeneous ramifications of the Tungus tribe fully retained their kindred unity, mainly due to the common language, which suffered very little from differentiation according to territorial dialects, differentiation, which alone should have formed the basis for the classification of individual ramifications of the Tungus tribe. Unfortunately, due to the lack of linguistic material, such a classification is still premature. The only attempt belongs to Schrenck, in relation, however, only to the Amur region. He divides the modern Tungus peoples of this region into four groups: 1) Daurs and Solons, Tungus tribes with a more or less strong Mongolian admixture, 2) Manchus, Golds and Orochi, 2) Orochons, Manegras, Birars, Kile (along the Kur River) and 4) Olcha (on the Amur), Oroks (Sakhalin), nowhere, Samagirs. The first two groups form the southern, or Manchurian, branch, the last two - the offshoots of the northern Siberian branch, which spread all the way to the Yenisei, to the Arctic Ocean and Kamchatka. For this reason, this classification cannot have serious significance because some peoples from both branches, namely the Orochi, Oroks and part of the Golds, call themselves the common name Nani (Sternberg), therefore, cannot be attributed to different branches. For now, the following classification in relation to the historically established nomenclature would be quite satisfactory: 1) Manchus, characterized by a strictly defined territory and economic culture (agriculture, cattle breeding). According to their geographic location, they may include solons and daurs, manegras, birars, partly golds, which were under Manchu influence for a long time; 2) the Tungus proper, or Siberian Tungus, a characteristic feature of which is the nomadic way of life and reindeer herding, and 3) small peoples, mainly of the marginal, each bearing its own name: Alchs, Orochi, Oroks, nowhere, Samagirs, Lamuts, Orochons, etc. ., of which many left the nomadic way of life and turned into fishermen-hunters. Representatives of the second group, actually called tungus, are taken as the main type of the tribe. They are characterized by Schrenck on the basis of Middendorf's observations, his own and many others, as follows. They are usually of medium to slightly below average height, with a relatively large head, broad shoulders, slightly short extremities, and small arms and legs. Like all the peoples of the north, they are wiry, thin, muscular, and there are no obese subjects between them. The eyes are dark; the hair on the head is black, straight, coarse. The color of the skin is more or less yellowish-brown, the hair on the face is very sparse and short, the eyebrows are usually sharply defined, sometimes arched raised. The structure of the head and face, although partly in a softened form, is decidedly Mongolian; the skull is always wide, sometimes very high. The face is usually somewhat elongated in length, wide in the cheeks, tapering towards the forehead; the cheekbones are prominent, although not as strong as those of real Mongols. The eye sockets are large, the eyes are set obliquely, narrow. The distance between the eyes is wide; the nose at the root is wide, flat, often flattened, later on it is slightly raised, small and thin. The lips are thin, the upper lip is rather long, the chin is round, the jaw is somewhat prognathic. The general expression on the face reveals good nature, laziness and carelessness. In contrast to the Tungus proper, representatives of another large branch - the Manchus - have sharper and coarser features, a more curved and thicker nose, fleshy lips, a larger mouth, a more quadrangular head, and usually of a larger stature. Dauras and Solon are sharply distinguished by their high stature and strong constitution. Small T. tribes to a greater or lesser extent approach one of these two types, falling into either Mongolian, or Russian, or Turkic, or Paleasian, for example. Olcha, assimilated with the Gilyaks and partly with the Ainu. Anthropological study of the T. tribe began as early as the 18th table. since the time of Blumenbach. Various measurements of the skulls were made by Ber, Welker, Virchow, Huxley, Maliev, Schrenk, Uyfalvi, I. Mainov and others. Cf. L. Schren k, "Reisen und Forschungen im Amurlande" (vol. III, issue 1, St. Petersburg,); II Mainov, "Some data on the tungus of the Yakutsk Territory" ("Proceedings of the East-Siberian Department of the Imperial Russian Geographical Society", No. 2, Irk.,); Deniker "Les races et peuples de la terre" (P.,).

The measurement results turned out to be different and give reason to conclude about two different types. Rezius, R. Wagner, Behr, Huxley recognized the Tungus dolichocephalic, and Ber by the head indicator (76: the ratio of width to length) brought them closer to the Germans. According to Welker, on the contrary, they are - brachycephalic, most of all approaching the Buryats. Schrenk, Winkler, Gikish, Topinar find them moderately brachycephalic(Schrenck has 5 brachycephalics and 2 mesocephals and, in addition, all platycephals; average index: 82.76). On the other hand, I. Mainov brings them closer to the Finns and gives the following table of averages: northern Tunguses (Yakut oblast), according to Mainov, 81.39; southern tunguses (Yakutsk region), according to Mainov, - 82.69; Manchus Shibins (Poyarkov) - 82.32; Manchus (Uifalvi) - 84.91. The same researcher, who made numerous measurements on the living among the Tungus in the Yakut Territory, decisively distinguishes between two completely dissimilar racial elements, delimited by the line of the Ayan tract: the northern one, characterized by a very small growth (average 154.8), a high percentage of moderately dolichocephalic (63, 64%), almost complete absence of brachycephaly, moderate cheekbones; on the contrary, the southern element, immediately adjacent to the Amur Territory, is distinguished by a good average height (163.1), a strong physique, almost continuous moderate brachycephaly, eyes not particularly narrow, cut straight or almost straight, thick eyebrows, short, almost straight and not particularly thick nose, throughout, thus, most likely reminiscent of the Manchus. And it is this last author who considers the characteristic T. type, and ascribes the features of the northern type entirely to the influence of the Paleasians. In contrast to Middendorf and Schrenck, I. Mainov considers the indigenous features of the T. tribe to be non-Mongolian. Deniker, on the contrary, takes the T. tribe for the northern subrace of the Mongolian tribe, characterized by mesocephaly or mild subdolichocephaly, oval or round face, prominent cheekbones - a type common in Manchuria, Korea, North China, Mongolia, and in general he takes the Tungus for a mixture of Mongols with Paleasians. However, the question of the influence of these latter on the entire Tungus tribe should be recognized as very problematic. About the Tungus language - see.

Tungus princes Gantimurov

In the history of the Russian colonization of Siberia, there are many examples when local tribes voluntarily accepted the citizenship of the Russian tsar, as a result of which vast lands were included in the state, rich in furs, fish, timber and precious metals.

One of the brightest pages of the development of the Amur region is associated with the name of Gantimur - the leader of the Nerchinsk Tungus, who in 1667 passed into Russian citizenship, betraying the Chinese Bogdykhan. The demand of the Qing government to extradite the rebellious leader, who had great rights to the Amur lands, more than once became a stumbling block in the Russian-Chinese negotiations, almost serving as a pretext for open military clashes. However, Gantimur remained a subject of the Russian tsar, for which his sons were granted the highest princely title.

The history of this ancient family was traced through archival and printed sources by employees of the Museum of Anthropology and Ethnography. Peter the Great RAS (Kunstkamera) - direct descendants of the princes Gantimurovs. The story is illustrated by miraculously preserved photographs from a family album of the early XX century. and rare photographic documents from the ethnographic collection of the museum

Family photos of the beginning of the last century came to the authors of the article by accident. The neighbors picked up an album thrown out after the death of their relative in Irkutsk and sent several pictures to St. Petersburg. It is impossible to say with certainty who is depicted on them, it is only known that these are representatives of the princely family of the Gantimurovs. Its founder was Gantimur, the leader of the Tungus tribes, who played a significant role in the annexation of the Amur lands to the Russian state and became the cause of the border conflict between Moscow and Beijing.

Tunguska tribes living in the basin of the river. Cupid, before the arrival of the Russians, did not obey any neighboring state. But from the middle of the 17th century, after Russian settlers appeared in the Amur region, the Qing Empire began an offensive on these lands. By order of the Chinese rulers, troops began to gather in Manchuria, and fortresses were erected. Small and scattered Amur tribes found themselves in the center of the struggle between two powerful states. Some of the Daurs, Evenks, Buryats and Duchers agreed to accept Russian citizenship and pay yasak to the Russian treasury, others, especially the Sungari duchers, entered into an alliance with the Manchus.

Chinese zolin

Prince Gantimur belonged to the Dulikagir family of the Evenks and was a native of the places where the Nerchinsk prison was later founded. For a long time, the Gantimurov princes were headed by the Evenki-non-humans, who made up the majority of the local population. According to B.O.Dolgikh's data, in 1689 there were about 5,600 of them. (Dolgikh, 1960). In addition, the Gantimurovs were subordinate to numerous genera of plowed dauras of the Upper Amur (Artemyev, 1994).

In 1656, the Evenks, led by Gantimur, burned the Shilksky prison, erected by the Cossacks on the right bank of the Shilka opposite the mouth of the river. Nerch and migrated to the river. Naun (aka Naunjiang), to the territory of China. AR Artemiev believes that these actions were caused by the extreme cruelty of E. Khabarov, shown towards the natives of the Amur region during the campaigns of 1649-1653. (Artemiev, 1994).

The Qing authorities granted Gantimur the high rank of the Tszolin - the fourth most important in the Manchu troops. His annual salary was 12,000 lans of silver and four boxes of gold (Chronicle of the city of Irkutsk, 1996). Gantimur was a Chinese citizen until 1667. When the Qing administration tried to force him to fight against the Russians at the Kumar prison, he returned to the Russian Amur region.

In Beijing, Gantimur was recognized as having large rights to the Amur lands, and his departure was extremely undesirable for the Manchu authorities, since it created a dangerous precedent. Indeed, soon the example of Gantimur was followed by other leaders - Tuidohun, Baodai and Wendu, who had an equal status with him (Artemiev, 1994).

The Qing rulers decided to retake Gantimur by force. In December 1669, the six thousandth army of the Manchus secretly approached Nerchinsk. The letter handed over to the governor of Nerchinsk, D. D. Arshinsky, stated that Gantimur's departure to the Russians was caused by an unjust court decision, and he was asked to come to Beijing and resolve this issue (Artemyev). However, the Manchus failed to lure out the Tungus leader.

In December 1675, on the way to China, the tsar's ambassador N.G. Spafari stopped in Nerchinsk. He informed Gantimur that the king had not ordered his extradition to the Qing authorities. At the talks in Beijing, the demand for the extradition of Gantimur was once again sounded. But, as Spafari managed to find out, it was so stubbornly put forward by the Manchu diplomats only because they were sure that the Moscow tsar would not fulfill it. This could serve as a good pretext for open military operations against the Russians in the Amur region (Artemiev, 1994). For many years, the Qing government demanded that Russia extradite the prince and members of his family, insisting that he was a subject of the Chinese bogdykhan and held high positions, enjoying the confidence of the ruler, but then betrayed him and deserted to the Russians on Shilka (Yakovleva, 1958) ...

In the early 80s. XVII century Gantimur and his son Katanai expressed a desire to accept the Orthodox faith. In 1684 they were baptized by decree of Tsars John and Peter Alekseevich. Gantimur received the name Peter, and Katanay - Paul. The following year, Peter, Pavel and Chekulai Gantimurov were sent to Moscow to present to the tsars. But on the way, Prince Gantimur fell ill and died. He was honorably buried in Narym. And his son in Moscow was given unprecedented honors for foreigners, was admitted to the royal hand, recorded in the nobleman according to the most privileged, Moscow list.

Conspiratorial princes

In the future, the clan of the princes Gantimurovs valiantly served the Russian administration in Nerchinsk. He was famous throughout Siberia for his wealth. However, in the 60s. XVIII century its representatives turned out to be participants in the events connected with the actions of one of the impostors.

In 1763, a party of prisoners arrived at the Nerchinsk plant, among whom was a certain Pyotr Chernyshov, a soldier of the Bryansk regiment, who claimed that he was Emperor Peter III who had miraculously escaped. Many believed him, including Aleksey and Stepan Gantimurov. They helped him with money, food and clothing, and promised to deliver him to St. Petersburg as soon as possible.

With their help, in June 1770, Chernyshev escaped, but was soon captured. Major General V.I.Suvorov, who was conducting the investigation, wanted to interrogate Stepan Gantimurov, but the prince categorically refused to appear at the chancellery, but it was impossible to take him by force, since he summoned more than a hundred Tungus from the border for his protection. As a result, the connection with the impostor had no consequences for the Gantimurovs (Artemiev, 1994).

The last of the princes

In January 1998, one of the last princes of the Gantimurovs, Vladimir Innokentievich, died in Brisbane (Australia).

He was born on July 11, 1906 in his ancestral capital, the village of Knyaze-Urulga. His father, Innokentiy Innokentyevich Gantimurov, was transferred to the Zaamur District of the Border Guard in 1909, and the family moved to Harbin.

In 1922, Vladimir Gantimurov, at the age of 15, entered the 1st Cavalry Regiment of the 3rd Corps of General Molchanov, located in Vladivostok. After the capture of the city by the Bolsheviks, he emigrated to Harbin. After completing the courses of sports instructors at the Christian Union of Young People (HSML), he began to teach lessons in wrestling, boxing and fencing (Dmitrovsky). At the North Manchurian Olympics in 1924, he received the title of bantamweight boxing champion.

In 1925-1926. Vladimir Innokentyevich served in the Chinese army, in the detachment of General Nechaev. At this time, he met his distant relative - Colonel Nikolai Petrovich Gantimurov, Prince of Tunguska, a representative of the older branch of the family. Nikolai Petrovich told the young prince a lot about their family, and he was seriously interested in researching his genealogy.

In 1930 he moved to Shanghai where he trained as an electrical engineer. After that, he worked in various companies, even founded his own land-technical office. In 1944, Prince Gantimurov was elected to the Emigrant Committee as a representative of the board of the Russian Sports Federation.

After the change of the political regime in China, V. I. Gantimurov moved to Australia in 1952. The last years of his life, he was engaged in putting in order documents and materials on the genealogy of the princes Gantimurov, researching Chinese sources.

AR Artemiev in his article “Faithful Service to Russia. (The family of princes Gantimurov) "also mentions a certain N. I. Gantimurov, a participant in the Russian-Japanese war, who was described as one of the characters in A. N. Stepanov's novel" Port Arthur ". Subsequently, he was a member of the White movement in the Far East, then left for Harbin, where he founded the "Union of Musketeers". In 1930, this man moved to Shanghai to work at the Union of Young Russians and was an instructor at the Sokol Society, and from 1932 he worked for a Chinese electrical company (Artemiev, 1994).

In his work, Artemiev provides fairly complete data on the descendants of Gantimur up to the 30s. XX century However, the researcher has escaped the information about Diador Vasilievich Gantimurov from Irkutsk, who is referred to in the published archival materials and who, most likely, is the great-grandfather of M.F. His daughter, Praskovya Diadorovna (Fedotovna), married Zolotukhina, had seven children, three of whom lived in Leningrad after the war, including Anna Georgievna, the mother and grandmother of the authors of the article.

At the end of the XIX century. during the census of the population of the Trans-Baikal Territory, representatives of the Gantimurov family of princes had to confirm their right to the nobility and were entitled to them from the 17th century. land.

The published documents stored in the Russian State Historical Archive provide a consistent picture of the life of one of the Tungus clans, which once played a significant role in the annexation of the Amur region to the Russian state.

Literature

Artemiev A.R. Faithful service to Russia. (Family of princes Gantimurov) // Forgotten names. The history of the Russian Far East in persons. Vladivostok, 1994. Issue. 1.

Dmitrovsky N. In memory of Prince V. I. Gantimurov // Eastern Bazaar, 1999. No. 17, August.

Dolgikh B.O. Resettlement of the peoples of Siberia in the 17th century. // ¬Soviet ethnography. 1952. No. 3.

Dolgikh B.O. The clan and tribal composition of the peoples of Siberia in the 17th century. // Tr. Institute of Ethnography. New ser. 1960.Vol. 55.

Chronicle of the city of Irkutsk, XVII-XIX centuries. Irkutsk, 1996.

Lyubimov S.V. Titled families of the Russian Empire: Experience of a detailed listing of all titled Russian noble families, indicating the origin of each surname, as well as the time of obtaining the title and approval in it / State. Publ. East. B-ka of Russia. M., 2004.

Russian-Chinese relations in the 17th century. M., 1969.Vol. 1.

Yakovleva P.T.The first Russian-Chinese treaty of 1689. M., 1958.