Bashkirs.
Illustrated encyclopedia of the peoples of Russia. St. Petersburg, 1877.
Bashkirs, Bashkort (self-name), people in Russia, indigenous population of Bashkiria (Bashkortostan).
Bashkirs (LG.E, 2013)
BASHKIRS, Bashkorttar - the people of the Republic of Bashkortostan. The Bashkirs are an autochthonous people of the Southern Urals and the Urals. The number in the world is 2 million people. The Bashkirs are mentioned in the work of Herodotus (5th century BC). The Bashkirs are mentioned by Gumilev in connection with the history of the Mongol-Bashkir war, which lasted 14 years. The Bashkirs repeatedly won battles and finally concluded a treaty of friendship and alliance, after which they united with the Mongols. The war went on, according to Gumilyov, from 1220 to 1234, after which the Mongol-Bashkir army in 1235 conquered “five countries”: Sascia (Saksin), Fulgaria (Kama Bulgaria), Merovia (the country north of the Volga, between Vetluga and Unzha) , Wedin (north of Merovia to the Sukhona River), Poydovia and the “kingdom of the Mordans” (“ Ancient Rus' and the Great Steppe")...
Belitser V.N. Bashkirs
BASHKIRS (self-name - Bashkort) - nation. They constitute the indigenous population of the Bashkir Autonomous Soviet Socialist Republic. They also live in the Orenburg, Chelyabinsk, Saratov, Kuibyshev regions of the RSFSR and the Tatar ASSR. Number - 989 thousand people (1959). The Bashkir language belongs to the Turkic languages. Believing Bashkirs are Sunni Muslims. The question of the origin of the Bashkirs and the formation of the Bashkir people is very complex and not fully resolved in modern historical science. Being the oldest inhabitants of the Southern Urals, the Bashkirs were formed mainly on the basis of local tribes, but also absorbed into their midst heterogeneous ethnic components that penetrated into the territory of modern Bashkiria from different places and at different times. Judging by the monuments of the Ananino culture and the Pyanobor culture, the northwestern part of Bashkiria was inhabited by sedentary tribes who were engaged in agriculture, cattle breeding and hunting. In the southwestern and southern regions lived other tribes (see Andronovo culture), similar in culture to the Scythian-Sarmatians. Their main occupations were: horseback steppe hunting, pastoral cattle breeding and only partly fallow farming. Since the Early Iron Age, the tribes of the Southern Urals have had intensive connections with Siberia, which influenced ethnic composition and the culture of the local population. In the 1st and early 2nd millennia, Turkic-speaking tribes from Altai and Southern Siberia penetrated into the Southern Urals...
Popov N.S. Religious beliefs of the peoples of the Volga and Urals regions
In the Volga-Ural region, Finno-Ugric (Mordovians, Mari, Udmurts), Turkic (Tatars, Bashkirs, Chuvash), Slavic (Russians, Ukrainians) and other peoples live in close contact. The ancient settlers of the region are Finno-Ugric peoples. They were formed in the second half of the 1st millennium BC. - in the 1st millennium AD e. The culture of the ancient Finno-Ugric peoples is influenced by the traditions of the Ugrians, Scythian-Sarmatians, and the ancestors of the Balto-Slavs. In the 2nd-4th centuries AD. e. The Volga region is settled by Turks who migrated from Central Asia and Southern Siberia.
Yarlykapov A.A. Bashkir beliefs
Bashkirs (1345.3 thousand people - 1989) - Sunni Muslims (see. Sunnism) Hanafi persuasion. Islam began to penetrate the Bashkirs in the 10th century, ending and establishing itself with its adoption as the state religion in the Golden Horde under Uzbek Khan (1312). The accession of the Bashkirs in the mid-16th century to To the Russian state did not have such serious consequences for them as for the Tatars: they stipulated their right to freely practice the Muslim religion and thereby avoided forced Christianization.
Yuldashbaev A. Bashkir - a hidden Tatar?
At one time, the President of Tatarstan M. Shaimiev compared the relationship between the two peoples - Tatars and Bashkirs - to two wings of one bird. Beautiful image our general history, it is no coincidence that it arose in the soul (by the President’s own admission at the Second World Kurultai of the Bashkirs) of the Teptya - a representative of a socio-ethnic community that, in terms of language and culture, occupies exactly the middle position between our peoples.
Bikbulatov N.V., Pimenov V.V. Bashkirs: description of the ethnonym.
Bashkirs, Bashkort (self-name), people in Russia, indigenous population of Bashkiria (Bashkortostan). The population in Russia is 1345.3 thousand people, including 863.8 thousand people in Bashkiria. They also live in the Chelyabinsk, Orenburg, Perm, Sverdlovsk, Kurgan, and Tyumen regions. In addition, in Kazakhstan (41.8 thousand people), Uzbekistan (34.8 thousand people), Kyrgyzstan (4.0 thousand people), Tajikistan (6.8 thousand people), Turkmenistan (4.7 thousand . people), in Ukraine (7.4 thousand people). The total number is 1449.2 thousand people. They speak Bashkir language Turkic group Altai family; dialects: southern, eastern, the northwestern group of dialects stands out. Russian is widespread, Tatar languages. Writing based on the Russian alphabet. Believing Bashkirs are Sunni Muslims.
Adutov Rafael. Tatars and Bashkirs in the land of the samurai.
Japan, closed to foreigners for centuries, was forced to open its borders only at the end of the 19th century - after the bombing of a number of its ports by the cannons of American dreadnoughts. The Japanese, who for the most part had never seen foreigners, were surprised at the tall Tatars and Bashkirs in comparison with them, at their unusual appearance, behavior.
Everyone was amazed by peddlers from the Volga region and the Urals dressed in robes who rode bicycles into the streets of Japanese villages and were immediately surrounded by a crowd of its inhabitants.
- Turkic people speaking the Bashkir language. The total population is approximately 1.6 million people. One of titular peoples Russia. The main population of the subject of the Russian Federation is Bashkortostan, which is located in the south of the Urals. The formation of the Republic dates back to October 11, 1990. The final name, the Republic of Bashkortostan, was adopted on October 11, 1992. The total area of the Republic’s lands is 142.9 sq. km, which is 0.79% of the total area of Russia. Population – 4 million 052 thousand people, density 28.4 people. per sq. km. (with a density in the country of 8.31 people per sq. km). Capital city Ufa, population 1 mln. 99 thousand people According to the composition of the population of the republic: Russians - 36.28%, Bashkirs -29.78%, Tatars -24.09%, as well as representatives of Chuvashia, Mari - El, Ukraine, Mordovia, Germany.
Bashkir culture
The Bashkir people, being the indigenous population of the Southern Urals, who led a nomadic lifestyle, began to play one of the leading roles in the agricultural structure of the Russian state. The neighborhood with Russia played an important role in the development of the people.
The Bashkir population did not move from other areas, but were formed through a very complex historical self-development. In the 7th and 8th centuries BC, the Ananyir tribes lived in the Ural mountains, according to scientists, the direct ancestors of the Turkic peoples came from them: Komi-Permyaks, Udmurts, Mari, and the descendants of these peoples are credited with the origin of the Chuvashia, Volga Tatars, Bashkirs and many others tribes living in the Urals and Volga region.
Bashkir families lived in yurts, which were transported to new pastures after the herds of animals. But the people lived not only by cattle breeding; their hobbies were hunting, fishing, and botanicals (honey collection). Until the 12th century, the Bashkir people were united by tribal communities that gathered into tribes. Tribes often fought among themselves over pasture, fishing, and hunting territories. Feuds between tribes led to the isolation of marriages within tribal boundaries and in some cases led to mixing of blood. This caused the decline of the clan system and significantly weakened the tribes, which the Bulgar khans took advantage of, subjugating the Bashkir tribes and forcibly imposing the Islamic religion. The nomadic way of life was reflected in the uniqueness of life and national costumes.
History of the people
The time of the Golden Horde.
In the 13th century, the countries of Eastern Europe were conquered by the Mongol-Tatar army. Bulgaria and the Bashkir tribes also fell under the Horde's skating rink. Subsequently, the Bulgars and Bashkirs became part of the Golden Horde under the leadership of Batu Khan with the obligatory payment of yasak - tribute. This duty included mandatory payment in fur skins, horses, carts, and concubines. This duty was distributed to each family and included:
— Kupchury — monetary collection from pastures and heads of livestock;
- skins of fur-bearing animals - at least 5 pieces;
- military, all boys starting from the age of 12 are required to undergo military training;
- underwater, supply of carts or wagons for transporting luggage in the troops or transporting commanders.
The tribal nobility of the Bashkirs was not subject to yasak, but had to supply part of the Bashkir army who were on the campaigns of the Golden Horde with annual provisions. The Bashkir nobility, in gratitude for the benefits, were loyal to the authorities. In the 15th century, the Golden Horde finally collapsed, but this did not make it any easier for the Bashkir people. The territory of Bashkiria fell under the rule of three khanates of the Golden Horde and was divided into southern, western and northwestern, which were constantly at enmity with each other demanding payment of yasak in ever larger volumes.
Joining Russia.
In the 16th century, Russia finally freed itself from the Mongol yoke and began to gain its power. But the Tatar-Mongols continued their raids and constantly ravaged the Russian lands, capturing many captives. There were more than 150 thousand Russians in Kazan alone. Ivan the Terrible conquered Kazan, and the khanates of the Golden Horde ceased to exist. After which Ivan the Terrible, turning to the peoples conquered by the Golden Horde, called on them to switch to Russian citizenship. They were promised protection and patronage from all external enemies, inviolability of lands, customs and religions. In 1557, the Bashkir Lands accepted Russian citizenship.
The uprising under the leadership of E. Pugachev.
The further development of Bashkiria was closely connected with the history of Russia. Endless attempts to seize Russia by European states required enormous strain on human and government resources. This was due to the excessive exploitation of workers and peasants. On September 17, 1773, the fugitive Don Cossack Emelyan Pugachev, declaring himself Tsar Peter III, read a manifesto to the outpost of the Yaik garrison. With a squad of 60 people. captured the city of Yaitsk. This was the beginning of the uprising. The Bashkir people, exploited by local feudal lords and yasak exactions, joined the uprising. Salavat Yulaev, having read Pugachev’s manifesto, called on the Bashkir peasants to join the uprising. Soon the entire Bashkir region was engulfed in the flames of struggle. But the poorly armed peasants were unable to resist government troops arriving from St. Petersburg. The uprising was soon suppressed. Salavat Yulaev died in hard labor for more than 25 years. E. Pugachev was captured and executed.
Bashkiria during the Great Patriotic War.
During the Great Patriotic War, Bashkortostan became one of the main territories of the USSR to which enterprises and the population were evacuated. The region provided the front with weapons, fuels and lubricants, food and equipment. During the war years, the republic housed about 109 factories, dozens of hospitals, and many central government agencies. and economic institutions, 279 thousand evacuees.
Despite the fact that the able-bodied male population entered the war, agriculture, through the efforts of teenagers and women, continued to supply the front with food and livestock products.
Faces of Russia. “Living together while remaining different”
The multimedia project “Faces of Russia” has existed since 2006, telling about Russian civilization, the most important feature of which is the ability to live together while remaining different - this motto is especially relevant for countries throughout the post-Soviet space. From 2006 to 2012, within the framework of the project, we created 60 documentaries about representatives of different Russian ethnic groups. Also, 2 cycles of radio programs “Music and Songs of the Peoples of Russia” were created - more than 40 programs. Illustrated almanacs were published to support the first series of films. Now we are halfway to creating a unique multimedia encyclopedia of the peoples of our country, a snapshot that will allow the residents of Russia to recognize themselves and leave a legacy for posterity with a picture of what they were like.
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"Faces of Russia". Bashkirs. "Bashkir honey"
General information
BASHKIRS- people in Russia, the indigenous population of Bashkiria (Bashkortostan). According to the 2006 census, 1 million 584 thousand Bashkirs live in Russia, and 863.8 thousand people live in the Republic of Bashkortostan itself. Bashkirs also live in the Chelyabinsk, Orenburg, Perm, Sverdlovsk, Kurgan, Tyumen regions and in the neighboring republics.
The Bashkirs themselves call themselves Bashkort. According to the most common interpretation, this ethnonym is formed from two words: the common Turkic “bash” - head, chief, and the Turkic-Oghuz “kort” - wolf. The Bashkirs also have their own name for the Polar Star: Timer Tsazyk (iron stake), and the two stars next to it are horses (Buzat, Sarat) tied to an iron stake.
The Bashkirs speak the Bashkir language of the Turkic group of the Altai family, dialects: southern, eastern, and the northwestern group of dialects stands out. Russian and Tatar languages are widespread. Writing based on the Russian alphabet.
Believers Bashkirs are Sunni Muslims.
The Bashkir national hero Salavat Yulaev was the leader of the poor rebels in the Peasant War of 1773-1775.
Essays
The mountain is painted by a stone, a man's head
Is it possible for several bright proverbs determine which people composed them? The task is not easy, but doable. “Battle gives birth to a hero.” “A good horse rushes forward, good fellow returns with glory.” “The glory of a hero is in battle.” “If you get lost, look ahead.” “Even if a hero dies, glory remains.” If we take into account that this set of proverbs includes horses, warriors, mountains, and also heroic actions, then one immediately gets the feeling that they were born by representatives of the Bashkir people.
In the southern part of the Urals
Turkic pastoral tribes of South Siberian-Central Asian origin played a decisive role in the formation of the Bashkirs. Before coming to Southern Urals The Bashkirs roamed the Aral-Syr Darya steppes for a considerable time, coming into contact with the Pecheneg-Oguz and Kimak-Kypchak tribes. The ancient Bashkirs are mentioned in written sources of the 9th century. Later they moved to the Southern Urals and adjacent steppe and forest-steppe spaces. Having settled in the Southern Urals, the Bashkirs partly displaced and partly assimilated the local Finno-Ugric and Iranian (Sarmatian-Alanian) population. Here they apparently came into contact with some ancient Magyar tribes. For more than two centuries (from the 10th to the beginning of the 13th century), the Bashkirs were under the political influence of Volga-Kama Bulgaria. In 1236 they were conquered by the Mongol-Tatars and annexed to the Golden Horde. In the 14th century, the Bashkirs converted to Islam. During the period of Mongol-Tatar rule, some Bulgarian, Kipchak and Mongol tribes joined the Bashkirs. After the fall of Kazan (1552), the Bashkirs accepted Russian citizenship. They stipulated the right to own their lands on a patrimonial basis, to live according to their customs and religion. Tsarist officials subjected the Bashkirs to various forms of exploitation. In the 17th and especially in the 18th centuries, uprisings broke out repeatedly. In 1773-1775, the resistance of the Bashkirs was broken, but their patrimonial rights to the lands were preserved. In 1789, the Spiritual Administration of Muslims of Russia was established in Ufa. In the 19th century, despite the theft of Bashkir lands, the economy of the Bashkirs was gradually established, restored, and then the number of people increased noticeably, exceeding 1 million by 1897. At the end of the 19th and beginning of the 20th centuries, further development of education and culture took place. Now it is no longer a secret that the 20th century brought the Bashkirs a lot of trials, troubles and disasters, which led to a sharp reduction in the ethnic group. The pre-revolutionary number of Bashkirs was reached only in 1989. The last two decades have seen an intensification of national self-awareness. In October 1990 The Supreme Council Republic adopted the Declaration of State Sovereignty of the Bashkir Autonomous Soviet Socialist Republic. In February 1992, the Republic of Bashkortostan was proclaimed. It is located in the southern part of the Urals, where mountain range is divided into several spurs. Here lie fertile plains that turn into steppes. According to the 2002 census, 1 million 674 thousand Bashkirs live in Russia, in the Republic of Bashkortostan itself - 863.8 thousand people. The Bashkirs themselves call themselves Bashkort. According to the most common interpretation, this ethnonym is formed from two words: the common Turkic “bash” - head, main and the Turkic-Oghuz “kort” - wolf.
If you don’t bow to the earth yourself, it won’t come to you
You can learn about what the world of the Bashkirs was like before the scientific and technological revolution from heroic epic"Ural Batyr". For a long time this work existed only in an oral version. It was transferred to paper in 1910 by the collector of Bashkir folklore Mukhametsha Burangulov. Heard and recorded from the folk storyteller-sesen Gabit from the village of Indris and in the village of Maly Itkul from sesen Hamit. In Russian, “Ural-Batyr”, translated by Ivan Kychakov, Adelma Mirbadaleva and Akhiyar Khakimov, was published in 1975. The world in the epic “Ural-Batyr” has three tiers, three spheres. It includes heavenly, earthly, underground (underwater) spaces. In the sky live the heavenly king Samrau, his wives the Sun and the Moon, his daughters Khumay and Aikhylu, who take the form of either birds or beautiful girls. There are people living on earth, the best of whom (for example, Ural Batyr) want to get for the people " living water" to make him immortal. Under the ground (underwater) live bad devas (divas), snakes and others dark forces. Through the exploits of Ural Batyr, the Bashkirs' ideas about good and evil are actually revealed. This hero overcomes incredible trials and, in the end, finds “living water.” There are cosmogonic legends in Bashkir folklore. They preserved the features of ancient mythological ideas about the “connections” of stars and planets with animals and people of earthly origin. For example, spots on the Moon are a roe deer and a wolf forever chasing each other (in other versions, a girl with a rocker). The constellation Ursa Major (Etegen) is seven wolves or seven beautiful girls who climbed to the top of the mountain and ended up in Heaven. North Star The Bashkirs called it an iron stake (Timer Tsazyk), and the two stars next to it were called horses (Buzat, Sarat) tied to an iron stake. Wolves from the constellation Ursa Major cannot catch up with the horses, since at dawn they all disappear, only to reappear in the sky at night.
You can't fit two loves in one heart
Puzzles - popular genre folklore In riddles, the Bashkir people create a poetic image of what surrounds them: objects, phenomena, people, animals. Riddles are one of the best and most effective means for developing imagination. You can easily verify this. Blinks, blinks, and runs away. (Lightning) Stronger than the sun, weaker than the wind. (Cloud) I have a multi-colored ski track above the roof of my house. (Rainbow) No fire - it burns, no wings - it flies, no legs - it runs. (Sun, cloud, river) The loaf is small, but there is enough for everyone. (Moon) The Bashkirs, although they converted to Islam, retained in their culture many elements rooted in pre-Islamic ideas and rituals. This, for example, is the veneration of the spirits of the forest, mountains, wind, and crafts. Rites of healing magic were used in healing. The disease was sometimes expelled with the help of witchcraft. It looked like this. The patient went to the place where he thought he was sick. A bowl of porridge was placed right next to it. It was believed that evil spirit will certainly leave the body and attack the porridge. Meanwhile, the sick person will run away from this place along another road and hide so that the evil spirit will not find him. Many Bashkir holidays are associated with certain moments of social life, economic activity and changes in nature. The most notable of them are, perhaps, three holidays: Kargatuy, Sabantuy and Dzhin. Kargatuy is the spring women's and children's holiday of the arrival of rooks (karga - rook, thuy - holiday). The main treat at this holiday was barley porridge, cooked from common products in a large cauldron. When the collective meal was over, the remains of the porridge were scattered around, treating the rooks as well. All this was accompanied by games and dancing. Sabantui (sabai - plow) - spring holiday, which symbolized the beginning of plowing. There was a custom before the start of spring plowing to throw eggs into the furrow, asking the sky for fertility. At summer festivals - gins, common to several villages, not only feasts were held, but also running and archery competitions, horse racing, wrestling, and mass games. Basically, weddings were timed to coincide with the summer and included three main moments: matchmaking, the wedding ceremony and the wedding feast. Among the many Bashkir proverbs and sayings, one can single out a whole group of sayings in which family wisdom and morality seem to be concentrated. Many of these phrases are not outdated to this day: “ Good wife he will please his husband, a good husband will please the world.” “Beauty is needed at a wedding, but efficiency is needed every day.” “You can’t fit two loves in one heart.”
A study of the available literature on the ethnogenesis of the Bashkirs shows that there are three theories about the origin of the Bashkir people: Turkic, Ugric, and intermediate.
Identification of the Bashkirs with Ugric tribes the ancestors of the modern Hungarian people goes back to the Middle Ages.
A Hungarian legend, recorded at the end of the 12th century, is known to science. It tells about the route of movement of the Magyars from the east to Pannonia (modern Hungary): “In 884, it is written there, from the incarnation of our Lord, seven leaders, called Hetu moger, came out from the east, from the land of Scytska. Of these, the chief Almus, the son of Igeic, from the line of the king of Magaog, came out of that country with his wife, his son Arpad, and a great multitude of allied nations. After a many-day march through deserted places, they swam across the Etyl (Volga) River in their leather bags and, finding neither rural roads nor villages anywhere, did not eat food made by people, as was their custom, but ate themselves on meat and fish until they arrived in Suzdal (Russia). From Suzdal they went to Kyiv and then through the Carpathian Mountains to Pannonia to take possession of the inheritance of Attila, the ancestor of Almus" (E.I. Goryunova. Ethnic history of the Volga-Oka interfluve. // Materials and research on the archeology of the USSR. 94. M., 1961. P. 149). Noteworthy is the statement that the Magyar tribes did not move west alone, but “with a great many allied peoples,” which could have included some Bashkir tribes. It is no coincidence that Konstantin Porphyrogenitus notes that the Hungarian union in Pannonia consisted of seven tribes, two of which were called Yurmatou and Ene (E. Molnar. Problems of ethnogenesis and ancient history Hungarian people. Budapest, 1955. P.134). Along with numerous tribes, the ancient and large tribes of the Yurmatians and Yeneys participated in the formation of the Bashkir people. Naturally, the Magyar tribes that settled in Pannonia preserved legends about their ancient ancestral home and the fellow tribesmen who remained there. To find them and convert them to Christianity, risky journeys were undertaken from Hungary to the East by missionary monks Otto, Johanna Hungarian and others, which ended in failure. For the same purpose, the Hungarian monk Julian traveled to the Volga region. After much ordeal and torment, he managed to get to Great Bulgaria. There, in one of the big cities, Julian met a Hungarian woman, married to this city “from the country he was looking for” (S.A. Anninsky. News of Hungarian missionaries of the XIII-XIV centuries about the Tatars and Eastern Europe. // Historical archive . III. M.-L., 1940. P. 81). She showed him the way to his fellow tribesmen. Soon Julian found them near the large river Etil (Itil, Idel, Iel, Aileel), or Volga. “And everything he wanted to explain to them, about faith and so on, they listened very carefully, since their language was completely Hungarian: they understood him, and he understood them” (S.A. Anninsky. S. 81).
Plano Carpini, the ambassador of Pope Innocent IV to the Mongol Khan, in his essay “History of the Mongols”, talking about the northern campaign of Batu Khan in 1242, writes: “Coming out of Russia and Comania, the Tatars led their army against the Hungarians and Poles, where many of them fell... From there they went into the land of the Mordvans - idolaters and, having defeated them, went to the country of the Bilers, i.e. to Great Bulgaria, which was completely ruined. Then to the north against the Bastarks (Bashkir. R.Ya.), i.e. Great Hungary and, having won, moved to the Parasites, and from there to the Samoyeds” (Journey to the eastern countries of Plano Karpini and Rubruk. M., 1957. P. 48). In addition, he calls the country of the Bashkirs “Great Hungary” two more times” (Journey to the eastern countries of Plano Carpini and Rubruk. M., 1957. P. 57, 72).
Another Catholic missionary, Guillaume de Rubruck, who visited Golden Horde in 1253, reports: “After traveling 12 days from Etilia (Volga), we found a large river called Yagak (Yaik. R.Ya.); it flows from the north, from the land of Pascatir (Bashkir. R.Ya.) ... the language of Pascatir and Hungarians is the same, they are shepherds who do not have any city; their country touches on the west with Great Bulgaria. From the land to the east, the said northern side, there is no longer any city. From this land of Pascatir came the Huns, later the Hungarians, and this, in fact, is Great Bulgaria” (Travel to the eastern countries of Plano Carpini and Rubruk, pp. 122-123).
The reports of Western European authors later became one of the important arguments in favor of the Ugric theory of the origin of the Bashkir people. One of the first to write about the origin of the Bashkirs was Philipp-Johann Stralenberg (16761747), a lieutenant colonel in the Swedish army. He accompanied Charles XII in the Northern War. During the Battle of Poltava (1709) he was captured and exiled to Siberia. Having received permission to travel around Siberia, he drew up a map of it. After the Peace of Nystad in 1721 he returned to Sweden. In 1730 he published the book “Das nord und ostliche Theil von Europa und Asia” in Stockholm. Stralenberg called the Bashkirs Ostyaks, since they have red hair and their neighbors call them Sary-ishtyaks (Ostyaks). Thus, Stralenberg was the first to put forward a theory about the Ugric origin of the Bashkir people.
The outstanding historian V.N. Tatishchev (1686-1750) in “Russian History” (T.1. M.-L., 1962) was the first in Russian historiography to give a historical and ethnographic description of the Bashkirs and express an interesting view about their origin. The ethnonym “Bashkort” means “chief wolf” or “thief”, “they were named for their trade.” The Kazakhs call them “Sary-Ostyaks”. According to V.N. Tatishchev, the Bashkirs were mentioned by Ptolemy as “askatiri”. The Bashkirs “were a great people,” are the descendants of the ancient Finnish-speaking Sarmatians “Suschie Sarmatians” (p. 252). Carpini and Rubruk testify to this. As for the language, “before they (the Bashkirs. R.Ya.) accepted the law of Mohammed from the Tatars and began to use their language, they are already revered as Tatars. However, the language differs greatly from other Tatars, so that not every Tatar can understand them” (p. 428).
V.N. Tatishchev reports some information about ethnic history Bashkir. “According to legends, they themselves (the Bashkirs. R.Ya.) say that they are descended from the Bulgars” (p. 428). Here we're talking about about the Bashkirs-Gainians, who have preserved legends about their common origin with the Bulgars. He also testifies that the Tabyn people are scattered in Crimea, Bashkortostan and other areas.
N.M. Karamzin (17661829) in volume I of “History of the Russian State”, in chapter II “About the Slavs and other peoples who made up the Russian state”, based on information from European travelers of the 13th century. Juliana, Plano Carpini and Guillaume de Rubrucka, writes that “the Bashkirs live between the Urals and the Volga. In the beginning their language was Hungarian. Then they became Turkish. The Bashkirs now speak the Tatar language: one must think that they accepted it from their victors and forgot their own in a long-term hostel with the Tatars” (M., 1989. P. 250).
In 1869, on the occasion of the fiftieth anniversary of St. Petersburg University, the work of D. A. Khvolson “News about the Khazars, Burtases, Bulgarians, Magyars, Slavs and Russians by Abu-Ali Ahmed Ben Omar Ibn-Dast, a hitherto unknown Arab writer” was published beginning of the 10th century." In it, the author analyzes the writings of medieval Arab geographers and travelers about the Bashkirs and Magyars. His conclusions are as follows.
The original homeland of the Magyars was both sides of the Ural Mountains, i.e. territories between the Volga, Kama, Tobol and the upper reaches of the Yaik. They were part of the Bashkir people. This is evidenced by the 13th century travelers Julian, Plano Carpini and Guillaume de Rubruk, who wrote about the identity of the Bashkir language with the Magyar. That is why they called the country of the Bashkirs “Great Hungary.”
Around 884, part of the Magyars left the Urals under the blows of the Pechenegs. Their leader was Almus. After long wanderings, they settled next to the Khazars. Their new homeland was called Lebedia after their then leader Lebedias. However, again oppressed by the Pechenegs who moved to Europe, the Magyars went further to the southwest and settled in Athel-Kuz. From there they gradually moved to the territory of modern Hungary.
Based on the analysis of the messages of Ibn-Dast, Ibn-Fadlan, Masudi, Abu Zaid El-Balkhi, Idrisi, Yakut, Ibn-Said, Qazwini, Dimeshki, Abulfred and Shukrallah about the Bashkirs and Magyars and based on the position that the Magyars are part of Bashkir people, Khvolson believes that the ancient form of the name of the Bashkirs was “Badzhgard”. This ethnonym gradually changes “in two ways: in the east from “Bajgard” the forms “Bashgard”, “Bashkard”, “Bashkart”, etc. were formed; in the west the initial "b" became "m" and the final "d" was dropped, so the form "Majgar" came from "Bajgard", "Majgar" became "Majar" and this form finally passed into "Magyar". Khvolson gives a table of the transition of the ethnonym “Badzhgard” into “Magyar” and “Bashkirs”:
B a j g a r d
Bashgard Bajgar
Bashkard Mojgar
Bashkart Majgar
Bashkert Majar
Bashkirt Magyar
Bashkir
The self-name of the Bashkirs is “Bashkort”. Therefore, it is more correct to speak here of a transition not to “Bashkirs”, but to “Bashkorts”, although logically Khvolson succeeds in this too. Based on Khvolson’s research, it is generally accepted that the Ugric theory of the origin of the Bashkir people received a logically clear design from him.
Approximately the same point of view was expressed by I.N. Berezin. In his opinion, “the Bashkirs are a large Vogul tribe, Ugric group"(Bashkirs. // Russian Encyclopedic Dictionary. T. 3. Dept. 1. St. Petersburg, 1873).
The famous researcher of the history of Siberia I. Fisher (Sibirische Geschichte. Petersburg, 1874. pp. 78-79) supported Khvolson’s hypothesis. He also believed that the Hungarian ethnonym “madchar” comes from the word “baschart”.
Among anthropologists, the Ugric theory was supported by K. Uifalfi. He measured 12 soldiers of the Orenburg Bashkir Cavalry Regiment and concluded that, according to anthropological data, the Bashkirs are Finno-Ugrians (Bashkirs, Meshcheryaks and Teptyars. Letter to active member V.N. Mainov. // News of the Russian Geographical Society. Vol. 13 . Issue 2. 1877. pp. 188-120).
The outstanding Bashkir educator M.I. Umetbaev (1841-1907) made a great contribution to the study of the origins of the Bashkir people. The main ethnographic works of Umetbaev, in which the problem of the ethnogenesis of the Bashkirs was illuminated, are “From the translator Umetbaev” and “Bashkirs”. They were published in the Bashkir language (M. Umetbaev. Yadkar. Ufa, 1984. Introductory article by G.S. Kunafin). The full text of “Bashkirs” was published by G.S. Kunafin in the collection “Issues of textual criticism of Bashkir literature” (Ufa, 1979. P.61-65).
Umetbaev perfectly understood the significance of shezhere in the study of the ethnic history of the Bashkir people. In 1897, he published the book “Yadkar” in Kazan, in which he published several shezheres of the Tabyn Bashkirs (pp. 39-59). Each genus, writes Umetbaev, has its own bird, tree, tamga and review. For example, among the Yumran-Tabyns, a bird is a black hawk, a tree is a larch, a tamga is a rib and a response is salavat, which means prayer.
Having studied eastern and western sources, historical literature in Russian and foreign languages and, most importantly, Bashkir oral folk art and Bashkir history, Umetbaev presents the ethnogenesis of the Bashkirs as follows. The Bashkirs are the indigenous and primordial people of the Southern Urals. By ethnicity: Ugrians. They were neighbors of the Bulgars and at the same time adopted Islam with them. In the Middle Ages, Kipchaks, Burzyans, Turkmen, Sarts and other peoples began to move to Bashkortostan, most of whom “belonged to the Mongolian or Dzhagatai tribe” (Bashkirs. p.62). Seeing this, the Bashkirs began to call themselves Bash Ungar, i.e. main eel Bash Ungar gradually took the form of “bashkort”. In this case, Umetbaev agrees with Khvolson. Gradually, both the Bashkirs and the newcomer peoples began to speak Bashkir and the entire people were gradually called Bashkir. The Bashkir language is very similar to the Chagatai language of Central Asia.
In 19131914 V.F. Filonenko’s work “Bashkirs” was published in the “Bulletin of the Orenburg Educational District” (1913. NoNo 2, 5-8; 1914. NoNo 2,5,8). The author tried to outline various issues Bashkir history and ethnography, but in general repeated the conclusions of previous authors. His point of view on the ethnonym “Bashkort” deserves attention. Filonenko cites the opinions of previous authors and concludes that “courage and boundless courage gave the Bashkirs the name “Bashkurt” - the main wolf. The latter not only did not contain anything shameful or offensive, but was even considered the glory and pride of the people. “The main wolf” in a figurative sense, in the figurative language of the East meant “the main, brave robber.” That was the time when robberies and robberies were considered famous feats” (P.168-169).
Filonenko also touches on the problems of the ethnic history of the Bashkirs. According to the author, the geographical names of Bashkir rivers, lakes and localities indicate that the Bashkirs “are not natives of their country, but aliens.” True, Filonenko does not indicate exactly what topographic materials speak of the Bashkirs as “aliens.” In his opinion, “their (Bashkir. R.Ya.) Finnish origin is beyond doubt, but during their settlement in the present place of their settlement, thanks to crossing, they lost their Finnish character and were no longer different from the Turks” (S. 39).
Filonenko cites information from medieval Arab authors Ibn-Dast, Ibn-Fadlan, Masudi, El-Balkhi, Idrisi, Yakut, Ibn-Said, Qazvini, Dimeshki, as well as European travelers Guillaume de Rubruk, Plano Carpini and Julian and draws conclusions (p. 38):
1) at the beginning of the 10th century. the Bashkirs were already in the places they now occupy;
2) even then they were known under their real name “Bashkort”, “Bashkurt”, etc.;
3) Bashkirs and Hungarians of the same origin;
4) Bashkirs are currently Turks.
In the mid-1950s, N.P. Shastina came out in support of the Ugric theory. In a note to the “History of the Mongols”, Plano Carpini writes that “by “baskart” we must understand the Bashkirs... there is a tribal relationship between the medieval Bashkirs of the Urals and the Hungarians. Under the pressure of nomadic peoples, part of the Bashkirs went west and settled in Hungary, while the remaining Bashkirs mixed with the Turks and Mongols, lost their language and eventually gave birth to a completely new ethnic people, also called Bashkirs" (Travel to the eastern countries of Plano Carpini and Rubruk. M., 1957. P. 211).
It should be noted that among Hungarian scientists, Dr. D. Gyorffy adheres to the Ugric hypothesis and believes that the main core in the formation of the Bashkir people were the Magyar tribes of the Yurmatians and Yeneys who remained on the Volga.
An interesting opinion about Bashkir-Hungarian ethnic ties was expressed by the outstanding Bashkir linguist Jalil Kiekbaev. At the beginning of 1960, the President of the Hungarian Academy of Sciences, Lajos Ligeti, wrote a letter to J. Kiekbaev and asked him to express his opinion about the Bashkir tribes of Yurmaty and Yeneo, since the Hungarians included tribes with similar names (Yarmat and Yeneoo).
To fulfill the request of Lajos Ligeti, J. Kiekbaev conducts research and gives the following conclusions about the Bashkir-Hungarian ethnic connection (Magyar-Orsal-Venger ile. // Council of Bashkortostan. 1965. June 17).
The word yenei was used to mean big, i.e. denoted a large tribe. And where there is a big tribe, there is also a small tribe. In Hungary, among the ancient Hungarian tribes there was the Kesi tribe.
The words Hungarian and Wenger are derived from the word vunugyr. Wun in Bashkir is ten. Therefore, some peoples call the Hungarians Ungar. This word is derived from the words un ungar. Not surprisingly, there is a village called Bish Ungar. And the word Bashkort is derived from Bash Ugyr, then changed into Bashgur and Bashkurt, now Bashkort. The ancient Turkic word bash in Bashkir means bish (five). So, the words Venger (Ungar) and Bashkurt (Bashkort) are formed in the same way.
Eat historical arguments, confirming the kinship of Hungarians and Bashkirs. In the IV-V centuries. Hungarian tribes lived near the Ob and Irtysh rivers. From there the Hungarians moved to the west. For several centuries they wandered around the Southern Urals, near the rivers Idel, Yaik, and Sakmar. At this time, they closely communicated with the ancient Bashkir tribes. Therefore, it is not surprising that until the 16th century some Bashkir tribes called themselves Estyak, and until the 20th century the Kazakhs called the Bashkirs Istek.
The ancient Hungarian tribes moved first from the Southern Urals to Azov, and in the VIII-IX centuries. in Transcarpathia, and some of them remained in the Southern Urals. Therefore, among the ancient Bashkir tribes there are the Yurmat, Yeney, Kese tribes, and among the Hungarian people the Yarmat, Yeneoo and Kese tribes.
There are a lot of common words in the Bashkir and Hungarian languages. Many of them are common Turkic. For example, arpa, bua, kinder, k£b, balta, alma, s£bk, borsaª, ªomalaª, kese, ªor, etc. A lot of words are characteristic only of the Bashkir and Hungarian languages.
In the works of J. Kiekbaev, the kinship of the ancient Bashkir and Hungarian tribes is proven by new arguments. Undoubtedly, the scientist’s views should be reflected in works on the origins of the two peoples.
At one time, T.M. Garipov and R.G. Kuzeev wrote about the Ugric theory of the origin of the Bashkir people that today “the existence in historical science of a special “Bashkir-Magyar” problem, as a reflection of certain views that interpret the kinship and even identity of these in reality different peoples, is devoid of scientific meaning and is a kind of anachronism” (Bashkir-Magyar problem. // Archeology and ethnography of Bashkiria. T.I. Ufa, 1962. P. 342-343). Is this really true? Comprehensive research in ethnography, linguistics, archeology, anthropology and other sciences proves that the Ugric theory of the origin of the Bashkir people has a right to exist.
The origin of the Bashkirs still remains an unsolved mystery.
This problem is of interest both here and in other countries. Historians in Europe, Asia and America are scratching their heads over it. This is, of course, not imagination. The Bashkir question, which lies in the desperately fighting history of the people, in its (the people’s) incomparable character, original culture, in its unique national face, different from its neighbors, in its history, especially in ancient history, as it is immersed in which it takes on the form of a mysterious riddle, where each solved riddle gives rise to a new one - all this, in turn, gives rise to a question common to many peoples.
The written monument, in which the name of the Bashkir people was mentioned for the first time, is said to have been left by the traveler Ibn Fadlan. In 922, he, as the secretary of the envoys of the Baghdad caliph Al-Muqtadir, passed through the southwestern part of ancient Bashkortostan - through the territories of the present Orenburg, Saratov and Samara regions, where on the banks of the river. Irgiz was inhabited by Bashkirs. According to Ibn Fadlan, the Bashkirs are a Turkic people who live on the slopes of the Southern Urals, inhabiting a vast territory from the west to the banks of the Volga; their southeastern neighbors are refugees (Pechenegs).
As we see, Ibn Fadlan already in that distant era established the values Bashkir lands And Bashkir people. In this case, it would be useful to explain the messages about the Bashkirs as broadly as possible in translation.
Already closer to the Emba River, the missionary begins to be disturbed by the shadows of the Bashkirs, from which it is clear that the caliph’s envoy is traveling through the Bashkir land. Perhaps he had already heard from other neighboring peoples about the warlike nature of the owners of this country. While crossing the Chagan River (Sagan, a river in the Orenburg region, on the banks of which the Bashkirs still live), the Arabs were worried about this:
“It is necessary that a detachment of fighters carrying weapons crosses before anything from the caravan crosses. They are the vanguard for the people (following) them, (for protection) from the Bashkirs, (in case) so that they (i.e., the Bashkirs) do not capture them when they are crossing.”
Trembling with fear of the Bashkirs, they cross the river and continue on their way.
“Then we drove for several days and crossed the Dzhakha River, then after it the Azkhan River, then through the Badzha River, then through Samur, then through Kabal, then through Sukh, then through Ka(n)jalu, and now we arrived in the country of the people Turk, called al-Bashgird." Now we know Ibn Fadlan’s path: already on the banks of the Emba he began to warn against the courageous Bashkirs; these fears haunted him throughout the journey. Having crossed the fast Yaik near the mouth of the Sagan River, it goes straight along the roads Uralsk - Buguruslan - Bugulma, and is crossed in the order indicated by the Saga River ("Zhaga"), which flows into the Byzavlyk River near the modern village of Andreevka, the Tanalyk River ("Azkhan" ), then Maly Byzavlyk (“Bazha”) near Novoaleksandrovka, Samara (“Samur”) near the city of Byzavlyk, then Borovka (“Cabal” from the word boar), Small Kun-yuly (“Dry”), Bol. Kun-yuly (“Kanjal” from the word Kun-yul, Russians write Kinel), reaches the region densely populated by the people of “Al-Bashgird” of the Bugulma upland with picturesque nature between the rivers Agidel, Kama, Idel (now the territory of the republics of Bashkortostan, Tatarstan and the Orenburg regions and Samara). As you know, these places make up the western part of the Ancestral Home of the Bashkir people and is called such by Arab travelers geographical names, as Eske Bashkort (Inner Bashkortostan). And the other part of the Bashkir Ancestral Homeland, stretching through the Urals to the Irtysh, was called Tyshky Bashkort - External Bashkortostan. Here there is Mount Iremel (Ramil), supposedly originating from the phallus of our deceased Ural Batyr. Known from the myths, the eminence of Em-Uba 'Vagina-Elevation' of our Ese-Khaua - Mother of Heaven, which is a continuation of the southern ridge of the Urals and towers over the Caspian Sea, in common parlance sounds like Mugazhar-Emba, at this place the river still flows. Emba (Ibn Fadlan passed by her).
Outsiders could go to the open international Bashkir city-bazaar of Bulgar along the path made by Ibn Fadlan, along the southern edge of the Interior. Bashkortostan. Penetration into the sacred mountains - “Body of Shulgan-Batyr” and “Body of Ural-Batyr”, etc. - the mountain of the gods - was prohibited by deadly taboos. Those who tried to break it, as Ibn Fadlan warned, were sure to have their heads cut off (this strict law was violated after the Tatar-Mongol invasion). Even the strength of a heavily armed 2 thousand caravan could not save the traveler from the impending threat of being deprived of his head:
“We guarded against them with the greatest caution, because they are the worst of the Turks, and ... more than others, they encroach on murder. A man meets a man, cuts off his head, takes it with him, and leaves him (himself).
Throughout his journey, Ibn Fadlan tried to ask in more detail about the indigenous people from the Bashkir guide who had already converted to Islam and was fluent in Arabic, who was specially assigned to them, and he even asked: “What do you do with a louse after you catch it? " It seems that the Bashkir turned out to be a rogue, who decided to play a joke on the meticulously curious traveler: “And we cut it up with our fingernails and eat it.” After all, even one and a half thousand years before Ibn Fadlan, the Bashkirs, when asked by the equally curious traveler Greek Herodotus, how you get milk from a mare’s udder, propped it up to a crooked birch tree (in other words: they joked, deceived): “Very simple. We insert a kurai cane into the anus of the mare and together we inflate her belly, under air pressure the milk itself begins to splash from the udder into the bucket. There is. “They shave their beards and eat lice when any of them are caught. One of them examines the seam of his jacket in detail and chews the lice with his teeth. Indeed, one of them was with us, who had already converted to Islam, and who served with us, and so I saw one louse in his clothes, he crushed it with his nail, then ate it.”
These lines are more likely to contain the black stamp of that era than the truth. What can we expect from the servants of Islam, for whom Islam is the true faith, and those who profess it are the chosen ones, and all the rest are evil spirits for them; They called the pagan Bashkirs who had not yet accepted Islam “evil spirits,” “eating their lice,” etc. He hangs the same dirty label on his path and on other peoples who did not have time to join righteous Islam. According to the bucket - the lid, according to the era - views (opinions), you cannot be offended by the traveler today. Here is a kind of different definition: “They (Russians - Z.S.) are the dirtiest of Allah’s creatures - (they) do not cleanse themselves from excrement or urine, and do not wash themselves from sexual impurity and do not wash their hands before and after food, they are like wandering donkeys. They come from their country and moor their ships on Attila, which is a large river, and build large houses of wood on its banks, and ten and (or) twenty, less and ( or) more, and each (of them) has a bench on which he sits, and girls (sit) with him - a delight for merchants. And so one (of them) gets married to his girlfriend, and his friend looks at him. Sometimes many of them unite in such a position, one against the other, and a merchant enters to buy a girl from one of them, and (thus) finds him marrying her, and he (Rus) does not leave her, or ( satisfies part of your need. And it is obligatory for them to wash their faces and their heads every day with the dirtiest water that exists, and the most unclean, namely, in such a way that the girl comes every day in the morning, carrying a large tub of water, and offers it to her master. So he washes both his hands and his face and all his hair in it. And he washes them and combs them into a tub with a comb. Then he blows his nose and spits into it and leaves nothing of the dirt, he (all this) puts it into this water. And when he finishes what he needs, the girl carries the tub to the one who (sits) next to him, and (he) does the same as his friend does. And she does not stop transferring it from one to another until she has gone around with it to everyone in (this) house, and each of them blows his nose and spits and washes his face and his hair in it.”
As you can see, the caliph’s envoy, as a devoted son of the era, evaluates the culture of the “kafirs” from the height of the Islamic minaret. He sees only their dirty tub and has no concern for the condemnation of the future generation...
Let's return again to the memories of the Bashkirs. Worried about the “lower” people, deprived of the Islamic faith, he sincerely writes the following lines: “(but) the opinion deviating (from the truth), each of them cuts out a piece of wood the size of a phallus and hangs it on himself, and if he wants to go on a journey or meets an enemy, he kisses him (a piece of wood), worships him and says, “Oh, lord, do this and that for me.” So I said to the translator: “Ask any of them what is their justification (explanation) for this and why did he do this as his lord (god)?” He said: “Because I came from something like this and I don’t know about myself any other creator than this.” Some of them say that he has twelve lords (gods): lord of winter, lord of summer, lord of rain, lord of wind, lord of trees, lord of people, lord of horses, lord of water, lord of night. the lord, the day is the lord, the death is the lord, the earth is the lord, and the lord who is in the sky is the greatest of them, but only he unites with them (the rest of the gods) in agreement, and each of them approves of what his companion does . Allah is above what the wicked say in height and greatness. He (Ibn Fadlan) said: we saw (one) group worshiping snakes, (another) group worshiping fish, (third) group worshiping cranes, and I was informed that they (the enemies) put them (the Bashkirs) to flight and that the cranes screamed behind them (the enemies), so that they (the enemies) were frightened and were themselves put to flight, after they had put the (Bashkirs) to flight, and therefore they (the Bashkirs) worship the cranes and say: “These (cranes) are ours lord, since he put our enemies to flight,” and therefore they worship them (even now).” The monument of worship of the Usyargan-Bashkirs is an identical myth and hymn-like song-melody “Syngrau Torna” - the Ringing Crane.
In the chapter “About the features Turkic languages" of the two-volume dictionary of the Turkic peoples by M. Kashgari (1073-1074), Bashkir is listed among the twenty “main” languages of the Turkic peoples. The Bashkir language is very close to the Kipchak, Oghuz and other Turkic languages.
The prominent Persian historian, official chronicler of Genghis Khan's court, Rashid ad Din (1247-1318), also reports about the Turkic people Bashkirs.
Al-Maqsudi (X century), Al-Balkhi (X century), Idrisi (XII), Ibn Said (XIII), Yakut (XIII), Qazvini (XIV) and many others. everyone claims that the Bashkirs are Turks; only their location is indicated differently - either near the Khazars and Alans (Al-Maqsudi), or near the state of Byzantium (Yakut, Kazvini). Al-Balkhi with Ibn Said - the Urals or some western lands are considered the lands of the Bashkirs.
Western European travelers also wrote a lot about the Bashkirs. As they themselves admit, they do not see the difference between the Bashkirs and the ancestors of the current Hungarians of the Ugr tribe - they consider them to be the same. Another version is directly added to this - a Hungarian story written down in the 12th century by an unknown author. It tells how the Hungarians, i.e. Magyars moved from the Urals to Pannonia - modern Hungary. “In 884,” it says, “seven ancestors, generated by our god, called Hettu Moger, left the west, from the land of Scit. The leader Almus, son of Ugek, from the family of King Magog, with his wife, son Arpad and other allied peoples, also left with them. Having walked through the flat lands for many days, they crossed the Etil in their haste and nowhere did they find any roads between the villages or the villages themselves, they did not eat food prepared by man, however, until Suzdal, before reaching Russia, they ate meat and fish. From Suzdal they headed to Kyiv, then, in order to take possession of the inheritance left by Almus’s ancestor Attila, they came to Pannonia through the Carpathian Mountains.”
As you know, the Magyar tribes who settled in Pannonia for a long time could not forget their ancient homeland Ural, in their hearts they kept stories about their pagan fellow tribesmen. With the intention of finding them and helping them get rid of paganism and win them over to Christianity, Otto, Johanna the Hungarian, sets off on a journey to the west. But their trip was a failure. In 1235-1237 For the same purpose, another missionaries arrive to the banks of the Volga under the leadership of the brave Hungarian Julian. After much ordeal and hardship on the way, he finally reached the international trading city of the Bashkirs, the Great Bulgar in Inner Bashkortostan. There he met a woman who was born in the country he is looking for and married in these parts, from whom he makes inquiries about her homeland. Soon Julian finds his fellow tribesmen on the shore of Greater Itil (Agidel). The chronicle says that “they listened with great attention to what he wanted to talk to them about - about religion, about other things, and he listened to them.”
Plano Carpini, a 13th-century traveler, envoy of Pope Innocent IV to the Mongols, in his work “History of the Mongols” several times calls the country of the Bashkirs “Great Hungary” - Hungaria Major. (It’s also interesting: in the Orenburg Museum of Local Lore there is a bronze ax found on the bank of the Sakmara River in the neighboring village of Sankem-Biktimer in the village of Mayor. And “Major” - the modified “Bashkort” is represented as follows: Bazhgard - Magyar - Mayor ). And here is what Guillaume de Rubruk, who visited the Golden Horde, writes: “...After we had covered a 12-day journey from Etil, we came to a river called Yasak (Yaik - modern Ural - Z.S.); it flows from the north from the lands of the Pascatirs (that is, the Bashkirs - Z.S.)... the language of the Hungarians and the Pascatirs is the same... their country abuts the Great Bulgar from the west... From the lands of these Pascatirs came the Huns, later the Hungarians, and this is Great Hungary "
After being rich natural resources The Bashkir land “of its own free will” became part of the Moscow state; the popular uprisings that flared up there for centuries forced the tsarist autocracy to look at the Bashkirs differently. Apparently, in search of new opportunities for conducting colonial policy, a thorough study of the life of the indigenous people begins - their economy, history, language, worldview. Official historian of Russia N.M. Karamzin (1766-1820), based on Rubruk’s reports, concludes that initially the Bashkir language was Hungarian; later, presumably, they began to speak “Tatar”: “they adopted it from their conquerors and due to the long coexistence and communication, have forgotten their native language.” This is, if you do not take into account the work of M. Kashgari, who lived a century and a half before the invasion of the Tatars and considered the Bashkirs one of the main Turkic peoples. However, there is still ongoing debate among scientists around the world regarding whether the Bashkirs are Turkic or Uyghur in origin. In addition to historians, linguists, ethnographers, archaeologists, anthropologists, etc. also participate in this battle. There are interesting attempts to solve the mystery with the help of a non-rusting key - the ethnonym “Bashkort”.
V.N. Tatishchev:“Bashkort” means “bash bure” (“chief wolf”) or “thief.”
P.I. Rychkov:"bashkort" - "main wolf" or "thief". According to his opinion, the Bashkirs were so named by the Nugais (that is, a fragment of the Usyargan-Bashkirs) because they did not move with them to the Kuban. However, back in 922, Ibn Fadlan wrote down “Bashkirs” by their own name, and the time of resettlement of the Usyargan-Nugais to the Kuban dates back to the 15th century.
V. Yumatov:“...They call themselves “bash kort” - “beekeepers”, patrimonial owners, owners of bees.”
I. Fisher: this is an ethnonym, called differently in medieval sources “... Paskatir, Bashkort, Bashart, Magyar, all have the same meaning.”
D.A. Khvolson: The ethnonyms “Magyar” and “Bashkort” come from the root word “Bazhgard”. And the “Bazhguards” themselves, in his opinion, lived in the Southern Urals, later decomposed and were used to name the Ugric tribes. According to the assumption of this scientist, one of the branches headed to the west and there formed the ethnonym “Bazhgard”, where the capital “b” is transformed into “m”, and the final “d” is lost. As a result, “Mazhgar” is formed... It, in turn, becomes “mazhar”, which subsequently transforms into “Magyar” (and also into “Mishar”, we add!). This group managed to preserve their language and gave rise to the Magyar people.
The remaining second part of “Bazhguard” turns into “Bashguard” - “Bashkart” - “Bashkort”. This tribe eventually became a Turk and formed the core of the present-day Bashkirs.
F.I. Gordeev: “ The ethnonym “Bashkort” must be restored as “Bashkair”. From this the following is formed: it is quite possible that “Bashkair” was formed from several words:
1) "ir"- means “man”;
2) "ut"- goes back to endings plural -T
(-ta, tә) V Iranian languages, reflected in the Scythian-Sarmatian names...
Thus, the ethnonym “Bashkort” on modern language called the people inhabiting the banks of the Bashka (us) river in the Urals region.”
H.G. Gabashi: The name of the ethnonym “Bashkort” occurred as a result of the following modification of the words: “Bash Uygyr - Bashgar - Bashkort”. Gabashi’s observations are interesting, but modifications in the reverse order are closer to the truth (Bashkort - Bashgyr, Bashuygyr - Uighur), because, according to history, the ancient Uyghurs are neither modern Uyghurs, nor Ugric peoples (since they are ancient Uysargans).
Determining the time of formation of the Bashkirs as a people in the history of the Bashkirs themselves still remains, like an untied Gordian knot, an unraveled tangle, and everyone is trying to unravel it from the heights of their minaret.
Recently, in the study of this problem, there has been a desire to penetrate deeper into the layers of history. Let us note some thoughts regarding this sacrament.
S.I.Rudenko, ethnographer, author of the monograph “Bashkirs”. From the ethnic side of the “ancient Bashkirs, relative to the north-west. Bashkiria, can be associated with the Herodotus Massagetae and, relatively eastern. territory - with the Sauromatians and Iiriks. Consequently, history has been known about the Bashkir tribes since the time of Herodotus in the 15th century. BC"
R.G.Kuzeev, ethnographer. “We can say that almost all researchers in their assumptions do not take into account the last stages in the ethnic history of the Bashkirs, but they are actually important in the formation of the main ethnic characteristics of the Bashkir people.” Apparently, R. Kuzeev himself is guided by this point of view on the issue of the origin of the Bashkirs. According to his main idea, the Burzyn, Tungaur, and Usyargan tribes form the basis for the formation of the Bashkir people. He claims that in the process of complex self-education of the Bashkir people, numerous tribal groups of the Bulgar, Finno-Ugric, and Kipchak associations participated. To this ethnogenesis in the XIII-XIV centuries. the Tatar-Mongol horde is added with Turkic and Mongol elements who came to the Southern Urals. According to R. Kuzeev, only in the XV-XVI centuries. The ethnic composition and ethnic characteristics of the Bashkir people fully emerge.
As we see, although the scientist openly indicates that the basis of the Bashkir people, its backbone is made up of the most ancient strong tribes Burzyn, Tungaur, Usyargan, yet in the course of his reasoning he somehow evades them. The scientist somehow loses sight of, ignores the glaring reality that the above-mentioned tribes existed even before our era, and already “from the time of the prophet Nuh” they were Turkic-speaking. It is especially important here that the tribes Burzyan, Tungaur, Usyargan still form the core, the center of the nation, moreover, in all monuments of the 9th-10th centuries. Bashkort is clearly designated as Bashkort, the land is Bashkir land, the language is Turkic. For reasons unknown to us, the conclusion is made that only in the XV-XVI centuries. Bashkirs formed as a people. These eye-piercing XV-XVI are worthy of attention!
The famous scientist apparently forgets that all the main languages of our continent (Turkic, Slavic, Finno-Ugric) in ancient times were a single proto-language, developed from one stem and one root and then formed different languages. The times of the proto-language could not in any way relate, as he thinks, to the 15th-16th centuries, but to very distant, ancient times BC.
Another scientist’s opinion is directly opposite to these statements of his. On page 200 of his book “Bashkir shezheres” it is said that Muitan Bey, son of Toksoba, is considered the great-grandfather not of all Bashkirs, but of the Bashkir family Usyargan. The mention in the shezher of Muitan (the great-grandfather of the Bashkirs) is of interest in relation to the ancient ethnic ties of the Usyargan Bashkirs. The Bashkir clan Usyargan, according to Kuzeev, in the second half of the first millennium was ethnically connected with the most ancient stratum of the Muitan tribe as part of the Karakalpak people.
As we see, here the main root of the Bashkir people, through Usyargan-Muitan, is transferred from the period assumed by the scientist (XV-XVI centuries) one thousand years earlier (deeper).
Consequently, we grabbed hold of the deep roots of the Bashkirs under the name Usyargan and got the opportunity to trace its continuation to the end. I wonder to what depth the fertile soil that gave birth to Usyargan will take us? Undoubtedly, this mysterious layer extends from the ancestral home of the ancestors from the Urals to the Pamirs. The path to it may be laid through the Bashkir tribe Usyargan and the Karakalpa Muitan. According to the statements of the famous Karakalpak scientist L.S. Tolstoy, perhaps already at the beginning of our era, the historical ancestors of the Muitans, who make up the bulk of the modern Karakalpak people, having entered into a confederation with the Massaget tribes, lived in the Aral Sea. The ethnogenetic connections of the Muitans, the scientist continues, on the one hand, lead to Iran, Transcaucasia and Middle Asia, on the other hand, to the northwest to the shores of the Volga, the Black Sea and the North. Caucasus. Further, as Tolstoy writes, the Karakalpak clan Muitan is one of the most ancient clans of the Karakalpak people, its roots go deep into distant centuries, and goes beyond the scope of the study of ethnographic science. The problem of the most ancient roots of this genus is very complex and controversial.
In this regard, two things became clear to us:
firstly, the ancient roots of the Muitan clan (we will assume that the Usyargansogo) lead us to Iran (we should take into account the widespread Iranian elements in the hydrotoponymy of the Bashkir language), in Transcaucasia and the countries of Middle Asia, to the Black Sea in the North. Caucasus (meaning related Turkic peoples living in these areas) and to the banks of the Volga (hence, to the Urals). In a word, entirely to our ancient ancestors - to the world of the Sak-Scythian-Massagets! If we examine more deeply (from the point of view of language), then the intuitive thread of the Iranian line of this branch stretches all the way to India. Now the main root of one amazingly huge “Tree” - “Tirek” - looms before us: its strong branches spread out in different directions from the south cover the river. Ganges, from the north the Idel River, from the west the Caucasian coast of the Black Sea, from the east – the sandy Uyghur steppes. If we assume that this is so, then where is the trunk that unites these splayed mighty branches into one center? All sources first of all lead us to the Amu Darya, Syr Darya, and then to the junction of the roots and the trunk - to the lands between the Urals and Idel...
Secondly, as L.S. Tosloy says, it becomes clear that the Usyargan - Muitan tribes have their roots going back centuries (before the creation of the world), go beyond the scope of ethnographic research, the problem is very complex and controversial. All this confirms our first conclusions; the controversy and complexity of the problem only doubled the inspiration in his research.
Are the people living on the Orkhon, Yenisei, and Irtysh, according to Bashkir shezhera and legends, really “Bashkorts”? Or are those scientists right who claimed that the ethnonym Bashkort originated in the 15th-16th centuries? However, if the time of origin of the Bashkirs belonged to this period, then there would be no need to waste words and effort. Therefore, you should turn to scientists who have eaten more than one dog in studying this problem:
N.A. Mazhitov: mid-first millennium AD - the threshold of the emergence of the Bashkir people in the historical arena. Archaeological materials indicate that at the end of the first. thousand AD there was a group of related tribes in the Southern Urals, we have the right to assert in the broad sense of the word that they were the people of the country of the Bashkirs. According to the scientist, only when the question is posed in this way can one understand the records of M. Kashgari and other later authors who speak of the Bashkirs as a people inhabiting both slopes of the Southern Urals.
Mazhitov approaches the problem very carefully, but still, regarding Usyargan, he confirms the date given by R. Kuzeev. Moreover, he confirms the periods indicated by the last scientist in relation to other tribes of the Bashkir people. And this means a shift in the study of the problem two steps forward.
Now let us turn to learned anthropologists who study the typical structural features of the human body, their similarities and differences among peoples.
M.S. Akimova: according to the studied chain of characteristics, the Bashkirs stand between the Caucasian and Mongoloid races... According to some characteristics, the Usargan people are closer to the Chelyabinsk Bashkirs...
According to the scientist, the Trans-Ural Bashkirs and Usyargans in their individual qualities are closer to their southeastern neighbors - the Kazakhs and Kyrgyz. However, their similarities are determined only by two characteristics - facial height and height. According to other important characteristics, the Bashkirs of the Trans-Urals and southern regions of Bashkortostan, on the one hand, stand in the middle between the Kazakhs, on the other hand, between the Tatars, Udmurts and Mari. Thus, even the most Mongoloid group of Bashkirs in to a greater extent differs from the Kazakhs with a pronounced Mongoloid complex, especially from the Kyrgyz.
The Bashkirs, according to the scientist, also differ from the Ugrians.
And as a result of the research of the Moscow scientist, the following was revealed: at the end of the first millennium BC. and at the beginning of AD The northern part of present-day Bashkortostan was inhabited by people with the least amount of Mongoloid mixture, and the people of the southern part belonged to the Caucasoid type with a low face.
Consequently, firstly, the Bashkir people, being the most ancient both in their modern characteristics and in their anthropological type, occupy one of the leading positions among other peoples; secondly, according to all paleoanthropological features, their roots go back to the interval between the end of the first millennium BC. and the beginning of AD That is, to the annual rings of the trunk cut, which determines the age of the world Tree-Tirek, another ring of the first millennium is added. And this is another – the third – step in moving our problem forward. After the third step, the real journey begins for the traveler.
On our route there are no straight roads with distance indicators, bright traffic lights or other road signs and devices: we must grope ourselves in the dark to find the right road.
Our first searches stopped by touch at the line Usyargan - Muitan - Karakalpak.
The etymology of the word “Karakalpak” appears to us as follows. At first it was “punishment ak alp-an.” In ancient times, instead of the current “punishment” - “punishment ak”. “Alp” still exists in the meaning of giant, “an” is the ending in the instrumental case. This is where the name "karakalpan" - "karakalpak" - comes from.
"Karakalpan" - "Karakalpak" - "Karaban". Wait! Certainly! We met him in the book “Ancient Khorezm” by S.P. Tolstoy. It talked about dual-tribal organizations and secret primitive associations in Central Asia. “Karaban” is just one of these associations. In the fragmentary records of ancient authors that have reached us, one can find very meager information about the Karabans - about their customs, traditions and legends. Among them, we are interested in holding the New Year holiday - Nowruz in Firgana. In the Chinese monument "History of the Tang Dynasty" this holiday is described as follows: at the beginning of each new year, the kings and leaders are divided into two parts (or separated). Each side chooses one person who, dressed in military clothing, begins to fight with the opposite side. Supporters supply him with stones and cobblestones. After the destruction of one of the parties, they stop and looking at this (each of the parties) determine whether the next year will be bad or good.
This, of course, is the custom of primitive peoples - a struggle between two phratries.
The well-known Arab author Ahman-at-Taksim fi-Marifat al-Akalim al Maqdisi (10th century) reports in his notes how on the eastern coast of the Caspian Sea in the city of Gurgan (the name is from a variant pronunciation of the Usyargan ethnonym Uhurgan>Kurgan>Gurgan ) the usyargans carried out a ritual of struggle on the occasion of the Muslim holiday of Kurban Bayram, when “in the capital Gurgan you can see how two sides fight for the head of a camel, for which they wound and beat each other... In matters of divination in Gurgan, fights often arise among themselves and among the people of Bakrabad : on a holiday there are fights over the camel’s head.”
Here we are talking about a brawl between residents of the urban settlements of Shakharistan and Bakrabad (between the Usyargans and Bashkirs), located on both sides of the river in the city of Gurgan and connected by bridges. Many sources often contain lines telling about the enmity and brutal fights that have become commonplace, breaking out between the two sides of the townspeople of Central Asia (by the way, in the fights in early spring between the Bashkir boys of the upper and lower parts of the village one can see echoes of this ancient custom. – Y.S.).
In the previously mentioned history of the Tang Dynasty, there is valuable information about the people of the city - the state of Kuxia, who on New Year's Day have fun for seven days in a row, watching the battles of rams, horses, and camels. This is done in order to find out whether the year will be good or bad. And this is a valuable find on our journey: here the mentioned custom of “fighting for a camel’s head” and “Firgana Nowruz” are directly connected by a bridge!
Close to these customs is also the annual horse sacrifice ceremony held in ancient Rome, which begins with a chariot competition. The horse harnessed to the right, which came first in one shaft paired with the other, is killed on the spot with a blow from a spear. Then the inhabitants of both parts of Rome - the Sacred Road (the Kun-Ufa road?) and Subarami (is Asa-ba-er related to the name of the city and tribe of Suvar in the Urals?) - began to fight for the right to own the severed head of a slaughtered horse. If the people from the Sacred Road won, the head was hung on the fence of the royal palace, and if the Subarovites won, then it was displayed on the Malimat minaret (Malym-at? - literally in Russian it sounds: “my cattle is a horse”). And the casting of horse blood on the royal palace threshold, and storing it until spring, and mixing this horse blood with the calf that was sacrificed, then for the purpose of protection by putting this mixture on fire (the Bashkirs also preserved the custom of protection from misfortunes and misfortunes by wiping off horse blood blood and skin!) - all this, as S.P. says. Tolstoy, is included in the circle of rituals and customs associated with land and water in ancient Firgan, Khorosan and Kus. Both according to the traditions of Central Asia and according to the traditions of ancient Rome, the king always occupied an important place. As we see, the scientist continues, the complete similarity makes it possible to assume that ancient Roman customs help to unravel the mysteries of the very sparsely described traditions of ancient Central Asia.
Now in science it is indisputable that there was a close connection between the states of Central Asia, ancient Rome and Greece and there is a lot of factual material proving their comprehensive relationships (culture, art, science). It is known that the capital of Greece, Athens, was founded by the ancestors of the Usyargans, who worshiped the She-Wolf Bure-Asak (Bele-Asak). Moreover, it is indisputable that ancient legend about the founders of Rome Romulus and Remus sucking Bure-Asak (Fig. 39) was transferred to ancient Italy from the East; and the twin boys (Ural and Shulgan) and the She-Wolf Bure-Asak, who nursed the ancestor Usyargan, are the central link of the Bashkir myth (in our opinion, in the ancient original of the epic “Ural Batyr” the brothers are twins. - Y.S.).
In the ruins of the destroyed city of Kalai-Kahkakha of the ancient state of Bactria, now the territory of Wed. Asia, a painted wall was discovered depicting twins sucking Bure-asak - a girl (Shulgan) and a boy (Ural) (Fig. 40) - exactly as in famous sculpture in Rome!. The distance between the two monuments from Bure-Asak is a distance of so many peoples and years, a distance of thousands of kilometers, but what an amazing similarity!.. The similarity of the traditions described above only strengthens this amazing community.
A pertinent question arises: is there any influence of those ancient customs today, and if so, which people have them?
Yes, I have. Their direct “heir” is the custom of “kozader” (“blue wolf”), which exists today in different forms and under different names among the peoples of Central Asia among the Kazakhs, Turkmens, Uzbeks, and Karakalpaks. And among the Bashkirs at the end of the 19th century, P.S. Nazarov came across him. “Both before and now in some places the “cozadera” ritual prevails. It is as follows: Bashkir horsemen gather in certain place, one of them drags a refreshed goat. At a certain sign, the Bashkir who brought the goat starts galloping on his horse, and others must catch up with him and take his burden from him. Children's game "Come back, geese-geese!" is an echo of this ancient custom. Moreover, we can give examples that prove the connection between Bashkir customs and ancient Roman ones:
1) the Romans sacrificed a horse immediately after the race; the Bashkirs also had a tradition, before slaughtering the cattle, they first forced it to gallop (it was believed that this improved the taste of the meat);
2) the Romans smeared the palace threshold with the blood of a sacrificed horse (healing, sacred blood), while the Bashkirs today have a custom when, immediately after steaming the skin of the cattle, they smeared the face with steamed fat (protects against various diseases);
3) the Romans solemnly hung the head of a killed sacrificial horse on the palace wall or on the bell tower; the Bashkirs still have the custom of hanging horse skulls on external fences (from the street side) (protects against all sorts of misfortunes).
Are these similarities an accident or do they indicate the kinship and unity of the ancient Romans and Bashkirs?!
History itself seems to clarify this.
We have already talked about the unity of the twins raised by the She-Wolf Bure-Asak. How two drops are similar to each other, and the enmity between them lies in the destruction of each other (Romulus - Remus, and Shulgan - Ural). Consequently, there is some reason hidden here that requires clarification of things that have hitherto been a mystery.
It is known that it was founded by the legendary Romulus and Remus before 754-753. BC. " the eternal City Rome stood on the banks of the Tiber River. It also became known that this river in the time of the two brothers was called Albala (k). This is not Latin. But then what kind of language is this? Latin-language authors translated it from the language of Romulus and Remus as “pink-scarlet river.” Consequently, the word consists of two words (two-part word), “Al-bula (k)”, in addition, exactly in our way, in Bashkir, where “al” - pink color, “bulak” is a river, like the Kizil River in the Urals!.. It should be remembered that the modified word “bulak” as a result of the modification of “r” into “l” in its original form was “burak” (“ bure" 'wolf') and after modification retained its meaning (bulak - volak - wolf - Volga!). As a result of the action of the linguistic law, the name “Bureg-er” (i.e. “Bure-ir” - Usyargan wolves) turned into “Burgar>Bulgar”.
Thus, it turns out that the founders of the city of Rome, Romulus and Remus, spoke our language. And the ancient Roman historians all unanimously wrote that they were not actually Indo-Europeans (which means they were Ural-Altai Turks!), that they came from Scythia, located in the north of the Black Sea, that according to their tribal affiliations they were "Oenotras, Auzones, Pelasgians." Based on the indicated similarities between the Bashkirs and the ancient Romans, we can correctly read the names of the clans distorted in a foreign (Latin) language: Bashkirs-Oguz (Oguz - from the word ugez 'bull'), worshiping "enotra" - Ine-toru (Cow-goddess) ; “Avzons” - Abaz-an - Bezheneks-Bashkirs; "Pelasgians" - Pele-eseki - bure-asaki (she-wolves), i.e. usyargan-bilyars.
It is also instructive government system Rome during the reign of Romulus: the people of Rome consisted of 300 “oruga” (clans); they were divided into 30 “curies” (cow-circles), each of which consisted of 10 clans; 30 clans branched into 3 “tribes” (Bashk. “turba” - “tirma” - “yurt”) of 10 cows each (Bashk. k’or - community). Each clan was headed by a “pater” (Bashk. batyr), these 300 batyrs formed the senate of aksakals near King Romulus. Elections of the tsar, declaration of war, inter-clan disputes were decided on nationwide kors - yiyyns - on “koir” (hence the Bashkir kurultai - korolltai!) by voting (each kor - one vote). There were special places for holding kurultai and meetings of elders. The royal title sounds like “(e)rex”, which in our language corresponds to “Er-Kys” (Ir-Kyz - Man-Woman - a prototype of Ymir the hermaphrodite, i.e. his own master and mistress), combines both wings of the clan (man, woman – Bashkort, Usyargan). After the death of a king, until a new one was elected, representatives of 5-10 cows (communities) temporarily stayed on the throne and ruled the state. These kors, elected by the Senate (in Bashkir Khanat) elders, were the very heads of 10 cows. Romulus had a powerful foot and horse army, and his personal guard (300 people), who saddled the best horses, were called “celer” (Bashk. eler - fleet-footed horses).
The rituals and traditions of the people of Romulus also have many similarities with the Bashkir ones: everyone should know the genealogy (shezhere) of their ancestors up to the 7th generation; marriage could only be with strangers, passing seven generations. Sacrificial cattle in honor of the gods were slaughtered not with an iron knife, but with a stone one - this custom existed among the Ural Bashkirs: which is confirmed by stone finds discovered by local historian Ilbuldin Faskhetdin in the Usyargan village of Bakatar - instruments of sacrifice.
As for the land issue, King Romulus allocated each clan with land called “pagos” (Bashk. bagysh, baksa - garden, vegetable garden), and the head of the plot (bak, bey, bai) was called pag-at-dir - bahadir, i.e. . hero. The significance of the partial division of state land and the protection of the territory was as follows. When the need arose for a god, who is the god of crushing the earth, as a way of grinding grain, this god was called “Termin” (Bashk. Tirman - Mill)... As we see, the life of the ancient Romans and Bashkirs is similar and therefore understandable. In addition, we should not forget about the perpetuation of the name of our ancestor Romulus in the Urals of Bashkortostan in the form of Mount Iremel (I-Remel - E-Romulus!)...
The Italians of the middle of the first millennium AD may have recognized the historical unity of the Bashkirs and the ancient Romans, as well as the right of the Bashkirs to the lands. Because after the treacherous defeat in 631 in Bavaria of the Usyargan-Burzyan rearguard under the leadership of Alsak Khan by the Frankish allies, the remaining part of the army fled to Italy and to the Duchy of Benevento (this city still exists) near Rome, where it laid the foundation cities Bashkort , known by the same name in the 12th century. The Byzantine historian Paul the Deacon (IX century) knew those Usyargan-Bashkirs well and wrote that they spoke Latin well, but they had not forgotten their native language. Considering that the images of winged horses, common in the myths and epics of the Greeks, as well as the peoples of Wed. Asia in the form of Akbuzat and Kukbuzat, form the central link in the Bashkir folk epics, then it remains to admit that these similarities are not an accident, we see a connection with the ancient Junos (Greece) in one of the main shezhers of the Bashkirs in “Tavarikh name-i Bulgar” Tazhetdina Yalsygula al-Bashkurdi(1767-1838):
“From our father Adam... to Kasur Shah there are thirty-five generations. And he, having lived on the land of Samarkand for ninety years, died adhering to the religion of Jesus. Kasur Shah gave birth to a ruler named Socrates. This Socrates came to the region of the Greeks. At the end of his life, being a ruler under Alexander the Great, the Roman, having expanded the boundaries of his possession, they came to the northern lands. The country of Bolgars was founded. Then the ruler Socrates married a girl from the Bulgarians. She and Alexander the Great stayed in Bolgar for nine months. Then they went into the unknown towards Darius I (Iran). Before leaving the country of the unknown of Darius I, the ruler Socrates died in the country of the unknown of Darius I. A son was born from the named girl. And his name is known”...
If we eliminate one inaccuracy in the names by inserting instead of the ruler Socrates the name of the successor of his teachings, Aristotle, then the mentioned information in the Bashkir shezher will coincide with the records of historians of the old world. Since the ruler Socrates (470/469) - 399) died before the birth of Alexander the Great (356-326), he could not possibly have been the second’s teacher, and it is known from history that his teacher was Aristotle (384-322). It is known that Aristotle was born in the city of Stagira on the outskirts of Thrace in Scythia (the country of our ancestors!) and, like Socrates from the Bashkir shezhere, in search of teachings (education) he went to the capital of Juno in Athens. Also, history is silent about the fact that Alexander’s teacher married a Bulgar girl and that Alexander himself was married to Rukhsana, the daughter of Oxyart, the Usyargan-Burzyan bek of Bactria he conquered. There is also information that from this marriage he had a son, Alexander. And in the further campaign, Macedonian died his own death, and not Socrates or Aristotle. The statement “They made the Bulgars the homeland” may also be true if we are not talking about a city on the Kama-Volga, but the city of Belkher (now Belkh) on the banks of the Belkh River in Bactria (northern Afghanistan). Consequently, it turns out that Alexander the Great married the Usyargan-Burzyan girl Rukhsana and from their marriage a son, Alexander, was born... All cities and states, called at different times Belkher, Balkar, Bulgar, Bulgaria, were founded by the Bashkir Usyargan-Burzyan (or Bulgarian) tribes, because the cities just mentioned mean “Wolf Man” (“usyargan-burzyan”).
Meanwhile, the origin of the Bashkir people and the ethnonym Bashkor/Bashkort (Bashkirs) is very clearly “recorded” by our ancestors in the main tamga of the Usyargan clan (Fig. 41), where the main myth about the origin of humanity is encrypted:
Fig.41. Tamga of the Usyargan clan - the origin of the Bashkirs (the first ancestors of humanity).
Explanation of the picture, where the thick (solid) line indicates the tamga of the Usyargan clan, and the dotted lines indicate the path of resettlement of the first ancestors to the place of the first tirma (yurt):
1. Mount Kush (Umai/Imai) 'mother's breast of Ymir'.
2. Mount Yurak (Khier-ak) 'Milk Cow' - the nipple of the northern breast, the Wolf-nurse was born there, and the Cow-nurse brought there the newborn ancestor of the Bashkirs and all humanity, the Ural Pater.
3. Mount Shake 'Mother-Wolf-nurse' (destroyed by the Sterlitamak Soda Plant) - the nipple of the southern breast, the Cow-nurse was born there, and the Wolf-nurse brought there the newborn first ancestor of the Bashkirs and all humanity Shulgan-mother.
4. Mount Nara ‘the testis of the male half of the great-ancestor Imir’, there, with the help of the “midwife” Cow-nurse, the Ural Pater was born and was brought to Mount Yurak (their path is shown in dotted lines).
5. Mount Mashak ‘the fried egg of the female half of the great-ancestor Imir’, there, with the help of the “midwife” the Wolf-nurse, Shulgan the mother was born and was brought to Mount Shake (their path is shown in dotted lines).
6. Atal-Asak 'Father-Fire and Mother-Water', the place of combination (marriage) of the first ancestor Ural-Pater (Father-Fire) with Shulgan-mother (Mother-Water) for a joint life (original Korok/Circle), having formed the initial (bash) circle of people (kor), which by joining these two words “bash” and “kor” became known as bash-kor>bashkor/bashkir, that is the beginning of the beginnings of human society. Term Bashkor by adding to it the plural indicator “t” took the form Bashkor-t>Bashkort 'a person from the original circle of people'. In this place, where the first round tirma (yurt) of the first family supposedly stood, there is now the ancient village of Talas (name from the word A[ tal-As] aka 'Father-Fire - Mother-Water'), from the same word comes the name of the great Bashkir river Atal/Atil/Idel (Agidel-White).
7. Agidel River.
8. The intersection point (knot) of sacred roads is Mount Tukan (the word toukan>tuin means “knot”).
Routes 3 – 8 – 4 –2 – 6 are the Korova and Ural Pater roads; 2 – 8 –5 –3 –6 – She-wolves and Shulgan mothers.
This version of the origin of the national ethnonym “Bashkort/Bashkir” reflects the last stage in the development of world mythology, however, the version based on data from the first stage also remains valid. In short, in the first stage of the formation of world mythology, the formation of the main two ethnonyms, it seems to me, was associated with the names of the totems of the two phratries, since the primary association of people was understood as “people of the bison-cow tribe” and “people of the she-wolf tribe.” And so, in the second (last) stage of the development of world mythology, the origin of the main two ethnonyms was rethought in a new way:
1. Name of the totem animal: boz-anak 'ice cow (buffalo)'> Bazhanak/Pecheneg ; from the shortened version of the same name “boz-an” the word was formed: bozan>bison 'ice cow'. A variant name for the same totem gives: boz-kar-aba 'ice-snow-air' (bison) > boz-cow 'ice cow (bison)'; which in abbreviated form gives: boz-car> Bashkor/Bashkir , and in plural: Bashkor+t> bashkort .
2. Name of the totem: asa-bure-kan 'mother-wolf-water'>asaurgan> usyargan . Over time, the ethnonym-term asa-bure-kan began to be perceived simplistically as es-er-ken (water-earth-sun), but this does not change the previous content, because according to Bashkir mythology, Kan/Kyun (Sun) could descend to the bottom and run on water-earth (es-er) in the form of the same she-wolf es-ere>sere (gray)>soro/zorro (she-wolf). Consequently, the authors of the Orkhon - Selenga runic monuments used the term “er-su” to mean earth-water in the form of a she-wolf.
When you drive along the main road from Sterlitamak to Ufa (the mythical “abode of the gods”), on the right side along the right bank of the river. Agidel's magnificent shihan mountains turn blue: the sacred Tora-tau, Shake-tau (barbarously destroyed by the Sterlitamak Soda Plant), the two-headed Kush-tau, Yuryak-tau - there are only five peaks. We, the Usyargan-Bashkirs, have passed down from generation to generation a sad myth associated with these five peaks and every year in the first ten days of April the severe snowstorm “Bish Kunak”, “five guests”, which is repeated in our country: supposedly from the far side five followed us guests (bish kunak) and, not reaching the goal, were subjected to the named seasonal snowstorm, everyone became numb from the cold, turning into snow-white mountains - therefore this storm was called “Bish kunak”. Obviously, before us is a fragment of some epic legend, which was preserved in a more complete version in Iranian-Indian mythology (from the book G.M. Bongard-Levin, E.A. Grantovsky. From Scythia to India, M. - 1983, pp. .59):
The bloody war between the Pandavas and the Kauravas ended in victory for the Pandavas, but it led to the extermination of entire tribes and the death of many heroes. Everything around was empty, the mighty Ganga flowed quietly, “but the appearance of those great waters was joyless, dull.” The time has come for sad doubts, deep disappointments in the fruits of aimless enmity. “Tormented by grief,” the righteous king Yudhisthira mourned for the dead. He decided to abdicate the throne, transferred the throne to another ruler, “and began to think about his own journey, that of his brothers.” “I threw off my jewelry in the house, my wrists, and dressed in matting. Bhima, Arjuna, the Twins (Nakula and Sahadeva), the glorious Draupadi - all also put on mats... and set off on the road.” The path of the wanderers lay to the north (to the land of the gods - Bashkortostan. - Z.S.)... Terrible difficulties and trials befell Yudhishthira and his five companions. Moving north, they passed through mountain ranges and finally saw ahead a sandy sea and “the best of peaks - the great Mount Meru. They headed towards this mountain, but soon Draupadi's strength left. Yudhishthira, the best of the Bharatas, did not even look at her, and silently continued on his way. Then, one after another, courageous, strong knights, righteous people and sages fell to the ground. Finally, the “tiger-man” fell - the mighty Bhima.
Yudhishthira was the only one left, “he left without looking, burned with grief.” And then the god Indra appeared before him, he lifted the hero to a mountain monastery (to the Urals - to the land of the gods Bashkortostan - Z.S.), to the kingdom of bliss, to where “the gods of the Gandharvas, Adityas, Apsaras... you, Yudhishthira , they wait in shining clothes”, where “thurs-people, heroes, detached from anger, abide.” That's what they say latest books"Mahabharata" - "Great Exodus" and "Ascension to Heaven".
Pay attention to the five companions of the king - frozen in a snowstorm and turned into five peaks of the sacred mountains-shihans along the road leading to the abode of the gods of Ufu: Tora-tau (Bhima), Shake-tau (Arjuna), Kush-tau/Twins (Nakula and Sahadeva), Yuryak-tau (Draupadi)...
