The mythology of the Tatars is basically Muslim.
Some images of lower mythology have survived from pre-Muslim mythological concepts. A number of mythological characters are associated with the ancient traditions of the local, apparently Finno-Ugric population, which joined the Tatars (for example, from the mythology of the Mari and Udmurts).
Ancient Turkic and Iranian mythological ideas are poorly reflected.
Many characters of the lower mythology of the Tatars and Bashkirs are not known to most other Turkic-speaking peoples: bichura, shurale, uyr, spirits are the owners of the dwelling (oi iyase, obzar iyase, yort iyase), the spirit is the master of water su iyase, the monstrous snake yukha (see Yuvkha) , the ghost of the Oryak, the personification of the diseases of the snail, chyachyakanasy, etc.
In general, the Tatar fabulous and mythical creatures, it seems, can be conveniently summed up under the following two divisions:
1) creatures that live in water,
2) creatures living on land.
The first are the following fabulous creatures: su-babasy, su-iyasi, su-anasy, yuha;
and to the second: uyr, albasty, uryak, bichura, uy-iyasi ”abear-iyasi, chyachyak-anasy, chyachyak-iyasi, shyuryali, gin and diu-peri.
Let us first consider fabulous creatures whose element is water.
1) Under the name su-babasy Tatars understand the lord of water, the water grandfather, who lives in the water (according to the fairy tales I have collected in the lake). But in no fairy tale is it seen that this grandfather ever came out of the water and treated people directly; for this he, apparently, has a kindred being, such as a servant, a speaker and an executor of his commands, this is -
2) Su-iyashi(that is, "water master"). In one of the Tatar fairy tales I have written down, Su-Iyasi appears to the Tatar in the form of a lively boy, an intermediary between a Tatar and his master, a watery grandfather, and the image of a stupid, cowardly, inexperienced mediator who does not know a good Tatar, but stronger than a Tatar and less than a bear.
3) Su-anasy, as the words themselves show, there is a female being, for in Russian it means “water mother”. Since the Tatars no longer have names for aquatic creatures, except for yukhi, unrelated in origin to those described now, and since, according to the Tatars, the said creatures are related to each other, I conclude that su-anasy is the mother of su-iyasi and the wife of su -bass. It should also be noted that su-anasy is sometimes visible to a Tatar who accidentally approached the will in the form of a woman scratching her hair with a comb - visible both day and night. I can't say anything more about her; I will only note that in stories the word su-anasy Tatars often and arbitrarily replace the word su-iyasi. Of course, this could not have happened in the old days; otherwise what is the use of two words for one concept? 
However, as for the fact that, according to the concepts of the Tatars, fabulous creatures perform marital duties - this will undoubtedly seem both my research, which I will inform you below, and the Chuvash fable that allows husbands, wives, children, and so on between the gods. The Chuvash, therefore, we must bear in mind here that they are, like the Tatars, of Turkic origin. Su anasy 
4) All known peoples snakes served and are the subject of fabulous legends; and the Tatars. They have a fable about snakes with the following features: all snakes are black, except for their prince (jilan-padshasa), which is white. Black snakes are malicious in relation to the Tatar, and the white one favors him, and moreover, he has the gift of foresight and prediction and uses it for the benefit of the Tatar. In addition, the skin of the snake generally drives away the fever. If the serpent (jilan) lives for a hundred years, then when it gets old it turns into a dragon (azhdaga). Moreover, the dragon has lived in the world for no more or less than a thousand years and is not at all found in the Tatar region. Where does the century-old who has just turned into a dragon go? - A cloud picks it up, carries it to the sea island and throws it here. The Tatars assure that at the time when the dragon rushes through the air, in the clouds it is even possible to see how it hits with its tail and gets excited. On the island, after a thousand years, the dragon turns into a yuhu maiden. Having turned into a yuhu, the dragon can take on various sensory images and in them appear to the Tatar in order to harm him in every possible way; by the way, he sometimes takes on the image of a girl of extraordinary beauty, who combs her hair, sitting on the shore of the lake. Having turned into a girl, a yuha can become a wife, he can get married. In this case, the husband will certainly passionately love his wife; but at the same time it will lose more and more weight. That's what yuha-kyz, yuha-maiden is! But the question is: can a Tatar somehow find out that instead of a woman-man he is married to a Yukhe-maiden? - Maybe, and this is how: 1) yuha always gets the most bad smell from the mouth; 2) Juha cannot do without water; 3) Juha does not have a navel, and finally 4) impossibilis est virilis pudenti erectio coiti causa corporei. But does a Tatar who married a yukha have a means of getting rid of yukha, moreover, without being in danger of being eaten by this monster? (The ultimate goal of the Yukhi's marriage with a Tatar is, on the part of the Yukhi, to eat the Tatar, if the latter succumbs to the deception). I don't know if it has. However, in one of the fairy tales I wrote down, something similar to such a means is seen. A case of this kind: one prince married a Yukha girl (of course, out of love and ignorance), and when, according to all the signs I have just said, he was convinced that he was living with a monster, he built a tower, decorated from the outside and inside, without windows and doors, made of one iron ; After several efforts, he invited his mysterious wife there, then instantly snapped the entrance to the tower behind her, and surrounded it with firewood on all sides, lit a strong fire around it, and thus gave it to the fire. At the same time, the prince even heard how the young maiden, having turned into a snake again with her huge tail, beat the tower in all directions, and because of this the whole building shook terribly.
From another fairy tale, it is clear that the yukha from a girl turns into a snake even when quietly from her husband, during his sleep, he goes to the lake at night to drink water, since the husband did not put water in the hut for the night, and the lake was near the house. In the tale of the prince and the yukha maiden, a remark is made that when the yukha decayed in the mansion, people began to take its ashes and make a medicine out of it called teryak1. 
We now turn to the fabulous creatures that live on land.
1) Ubyr, the Little Russians have a ghoul, the Chuvash have a wobur (in fact, a vampire, a bloodthirsty animal found in South America), according to the Tatars, there is such a fabulous creature, which, although sometimes acts separately and independently, but always has an inside or a person who is therefore called uyrlykshi (“human vampire”). In fairy tales, I met old women (uyr-karchyk). A Tatar can easily recognize an ubr-man because he has a hole under his arm inside the body through which the ubr enters the man. Ubyr, like a Russian “brownie”, can crush a Tatar and even appear to him in reality. When an uyr presses on a Tatar, the latter cannot move; but if only he can somehow bite the ujr. Then the person in which the oppressive Uyr has its dwelling will certainly be bitten on the same member into which the oppressed Tatar gnawed the Uyr.
Ubyr old women, according to fairy tales, always live in the wilderness and far from Tatar dwellings, where a Tatar can get, only lost from the road - when he is walking or driving. They live in huts, but not on chicken legs, as in Russian fairy tales. However, there are times when the Tatars, having a need to find out about the loss of something important, themselves try to find an old uyr woman; but these are fortunate people, worthy people, strong men, sly ones. How do they find out about the whereabouts of the old uyr woman? And here's how: they set off on a path where their eyes look, and after a long wandering they finally find a beautiful woman on the shore of the lake, combing her hair with a comb; it is she who tells where the uyr lives. But do not think that this is yuha-kyz; Juha only harms the Tatar; and this is the wife of diu-peri, a Tatar woman, abducted in childhood by this terrible and mysterious creature. Not about that after. There are, however, cases when the way to the old uyr woman is shown to the Tatar not by the diu-peri's wife, who usually sympathizes with the person, but by the one who has already been with the old woman: in this case, unworthy, money-loving and voluptuous people visit the old uyr woman. Both those and others always look for the old woman's dwelling during the night, by the light, visible from afar from the hut. At the entrance they find an old woman eating: she is eating fire. The one who entered must certainly greet the old woman with the usual words: "es-salamu galeyum!" (peace be upon you!), otherwise the trouble: the old woman will eat it. However, strong men, like those who carry a 40-pound club on the road, are shod in 10-pound shoes and throw a troika across the mosque with a driver and an alpaut ("master" generally ponderous), they never give salami to the old uyr woman, and when she, being furious, announces to them that she will crumple them, the strong men (dzhigit, “well done”), with one wave of the saber, will destroy the life of the old uyr woman. These people always and on their own, without the advice of an old woman, whom they come to see more only out of curiosity, carry out their difficult undertakings.
If the visitor of the old uyr woman is a female person, then the old uyr woman always asks her to heat a bathhouse for herself and steam it in the bathhouse. But, due to her cunning, the old uyr woman does not express her desire directly, that is, instead of saying: “I want you to carry me to the bathhouse in your arms,” she says: “daughter, I’m old, I can’t walk on my own (she's a cunning lie: it's not for nothing that Tatars always call the nimble "Udir!" Instead of saying: “steam me well,” the old uid woman says: “you beat me at least with a little bit of a broom”. At the same time, honest and unselfish, or brought into the forest to perish, the Tatar girls know how to please the old woman; They carry it to the bathhouse and back in their arms, soar with leaves, not butt. But the selfish will correct it literally: they shove it in the ass and blow on the shelf with a broom - that is, urine. On the way out of the bath, the old uid woman tests her guest's honesty. This is done like this: "daughter," the old woman says to the guest, "throw it in your head with a comb - something itches." And when the guest opens the old woman's head - lo and behold! sees that her whole head is covered with pearls, precious stones, gold, silver. Of course, the honest one will not be carried away, according to the Tatar fairy tales, with such a headdress; but the selfish one will always fill her bosom and pockets with jewelry. But both are not hidden from the old uyr woman. “Daughter,” says the guest, “sweat me: dance!” It is clear that the thief, while jumping, everything flies out. The old woman angrily denounces the guest of theft and takes away her property. But this does not end there; the old uyr woman makes her guest a new art. “Look, my daughter, in the bath in my oven the malt was drying; hasn't it dried up? " The guest leaves, and instead of malt, she finds in the oven, in a large trough, heaps of jewelry. The honest, of course, will again resist the temptation; and the greedy one, forgetting about the first exposure, steals again. There is another dance in the hut - and again the thief is denounced. I also forgot to say that the old uyr woman treats her guests, people, with human food. This is followed by the reward for virtue and the punishment for vice. This is how it happens: for virtue, the old uyr woman gives the guest a green chest; and for the vice of a greedy for wealth gives a black chest. Both she and the other forbid she to look into the chest before arriving at her house in the village. Both do the will of the old woman. The one and the other, in their native village, run out with barking dogs to meet them, but they do not call out the same thing. The first to cry out: “to die a departed sister, enriched, returns, wow! Wow!" The second one shouts: “the lost sister, dying, returns, wow! wow!> And in fact: the first finds jewels in a green chest, and the second finds a snake, which instantly jumps out of the chest, rushes at it, and wraps itself around the neck, suffocates.
If a visiting old Uyr woman goes astray and asks her to help her grief, she gives him a magic ball and tells him to roll on the ground, and then follow him. The ball will always lead the lost to the right place.
According to Sboev, the Chuvash ascribe to their wobur the concealment and eating of the month; but it is not evident that the Tatar uyr reached such an ability and courage.
2) Albasty(from el - “hand” and basmak - “to press”: a creature pressing someone with the hand; or from alt - “before” and basmak - “to press”: a creature pressing in front, that is, the chest). This fabulous creature, like the Russian house and Tatar ubr, pounds on the Tatar and crushes him during sleep, and besides, according to the belief of the Tatars, he drinks blood from the heart. It is strange, however, why the imagination of the Tatar did not attribute bloodlust exclusively to the ubr, which apparently received its name from the beast, which in fact attacks people and large animals, bites their skin and sucks blood. True, we said above that the uyr threatens to eat the guest, but not out of bloodthirstiness, but out of annoyance that the guest did not give salam. Consequently, it is not blood that constitutes the food of the ubr. By the way, I would like to note: in a figurative sense, the Tatars call a hardworking and agile person as an udir, and they call a clumsy and lazy person by the name of Albasty. Why is this?
3) Uryak(from urmyak, “to blow”). This is the name of a fabulous creature that appears to a Tatar somewhere in the forest or on the road over a deceased with a violent death. He is seen by a passing Tatar, according to legend, in the form of a man or a shock, rolling over and walking forward. The Tatars also tell that the uryak can transform into a cloud. If a passing Tatar did not immediately see a dead body on the way, then the tearing cry of the uryak would certainly draw his attention to this body. If at the same time a person wanted to look closely at a shouting uryak visible from a distance, then the uryak would become invisible. For fear of seeing an incomprehensible and mysterious creature and hearing his soul-tearing voice, the Tatar is in every possible way wary of stumbling on a dead body at night on the way. When a Tatar gets too scared of something, he says: "My uryak has risen!" It can be seen that every Tatar has an uryak. Since at present the Tatars use someone else's, the Persian word Jan to express the word soul, but how, however, the word uryak is Tatar, it can come from the Tatar verb urmyak - to blow, it can be concluded with certainty that in the fable about uryak some pre-Muslim concepts of the Tatar about the human soul.
4) Bichura the Tatars have the same thing as the Russian commoners - kikimora. She does not cause any significant harm to the Tatar, but strongly and in different ways bothers him at night: she shouts, plays, laughs, jokes, drags the sleeping person from place to place; things put in one place, hides in another. The Tatars have a saying about her: “where did this thing go; Did the bichura steal it? " If they close the pipe, it will open at night, and generally play pranks. How does a bichur get to the house? The Tatars say the following about it: she gets into the house when the Tatar does not put the stove in it for a long time, and then goes into it to live. Are there any means to drive the Bichuru out of the house? Some say that for this you need to dismantle the whole house and build it in another place, while others argue that it is enough to bring a bear into the house, and the bichura will run away.
Among the Tatars, the Bichura was represented in the form of a small woman in an old headdress. It was believed that bichura can settle in houses under the floor or in baths. Unlike oi iyase, it is not found in all homes. Sometimes a special room was assigned for the bichur, a plate of food and a few spoons were left in the room at night. It was believed that the bichura was mischievous in the house (opens a chimney in the stove, makes noise, hides things, piles on sleeping people, scares), but favors some, brings money, helping to get rich.
In some groups of West Siberian Tatars, the Bichura corresponds to the spirit of Sir Tsats (literally, "yellow-haired"). Among the Tatar-Mishars, Bichura is a type of evil spirits of feasts. The Bashkirs represented Bichura in the form of little men of both sexes in red shirts. It was believed that the Bichura live in dense forests in clearings, people who have wandered into the forest are persuaded to cohabit, and then patronize them, carry money and help them get rich.
5) Uy-iyashi (householder, brownie). He differs from bichura in that he does not play pranks in the house, but is engaged in useful work: in one house he mints pennies, in another he spins, in the third he writes with a scratch of a pen on paper and leafs through books. However, a Tatar does not use the labor of ui-iyashi directly; but his work has a predictive meaning for the Tatar: where uy-iyasi mints a penny, there he heard the sounds: “chik! chick! " enriches through trade, if only he engages in it and forges capital for himself, where ui-iyashi spins, there those who heard something that sounded like a callout, will enrich themselves in this case, or will prosper when they do this handicraft: where, finally, in the house who will hear the scratching of a pen and leafing through a book, then he becomes a scientist. But in the latter case, there is no word about wealth in fairy tales, it is clear to workers of science everywhere it is little known! The Tatars only say that the presence of a patron spirit and a forerunner is only felt when there is silence in the house and when someone sits alone - and naturally!
6) Abzar-iyasi (the owner of the stable). This is the name of the imaginary lord of livestock, horses and cows - mainly, having stables and barns as his capital. The cattle that he loves is always fat, smooth and beautiful, and which he hates, she is sweaty and quickly loses weight. There are such eccentric Tatars who, noticing thinness or frequent sweating on a horse, sell it and at the same time express themselves like this: “This horse is not my color,” that is, I don’t like abzar-iyasiyu.
7) Chyachyak-anasy and chyachyak-iyasi("Smallpox mother" and "smallpox owner"). According to the Tatars' belief, when a child suffers from smallpox, the said creatures are now present in the big pockmarks. It should be noted here that some of the Tatars admit the existence of chyachyak-anasa, while others assert the combined existence of both fabulous creatures.
8) Were you, a fabulous creature like the Russian goblin. Shyuryals are found in forests and not one by one; are visible to a Tatar in a human form. They all have very large breasts, of which one is thrown over the right shoulder and the other over the left. If they meet a Tatar in the forest, they invite him to play tickling, but if he agrees, they tickle him to death. But a Tatar can outsmart the shyuryli; but as? He will offer to play in the gap, and he, foolishly agreeing, dies. What is this game? With a blow of an ax along a thick tree, a Tatar makes a gap in the tree, and so that it is wider, he hammers a wedge into it, and when he shoves his finger into the gap, the Tatar instantly snatches his wedge out of there and thus restrains the wedge.
Mythical and fabulous creatures of the Tatars 
They screamed with pain in a wild voice, so that creatures like him would come running, and freeing him from trouble, they would take revenge on the Tatar, tickling him to death. But if earlier a Tatar was asked to ask: "What is his name?" guessed to answer: “my name was bytyr” (last year), then, having infringed on the sly and rushing to run, he saves himself, because then he will shout in a hurry: “last year infringed!” over the poor man: "what to look for last year, you will not find!" - They will say to him then in response - Apparently they were very stupid!
Now it remains to tell about two more fabulous creatures - gin and diu peri.
First of all, I note that now the numbered creatures are not completely generated by the restless imagination of the Tatar: they belong to the Persians and through Islam, which adopted them into their world outlook from the Arabs, came to the knowledge of the Tatars. I, of course, would not have started talking about them if in the legends about them there was not a clear shade of Tatar; the Muslim here is so insignificant that the quick-witted reader will see for himself what it is expressed in. So, I will continue.
9) Jin (shit)in itself is not a sexless being; but can cohabit a Tatar or a Tatar woman in the form of a husband or wife.
In addition, a Tatar can be seen in the form of a dog, a cat, a snake, and that Tatar, who sees a gin, begins to be ill with some kind of nervous illness, will be delirious at night or get dropsy. However, it happens very rarely for a Tatar to see a genie, and that is by accident, for the genies themselves are fleeing from him. But a lot of gins wander about on the roads in the form of blind, lame, and, moreover, still invisible: if a Tatar somehow inadvertently touches such a creature, then such a poor gin will certainly have to enter the Tatar. The Tatar will suffer, and the genie is no easier, and he will certainly fall ill himself. Others imagine the genie as some kind of obsessive creature who not only does not run away from the Tatar, but even his obsession extends to the point that he goes to visit the Tartars at night, and when they sleep, he lies down next to them and treats them as one can only spouse. But, according to the belief of the Tatars, a Tatar woman who has an involuntary and unconscious attitude to gin cannot bear children. And it is equally not evident from the Tatar legends that a gin, having turned into a man's wife, could give birth to a child for him. But from the union with each other, the genies give birth to children, and this is evident from the same legends, for they contain an indication that the genies replace Tatar children with their children in the cradle and even in the womb of the mother. Djins are afraid of iron (and therefore the Tatars, who are afraid of them, go to bed and put an ax or some other iron tool under the bed); the gins of the juniper are also afraid - and why? I think because the Tatars ascribe to the genies, by the way, dropsy; and the juniper is used by both the Tatars and the Russians of the Kazan Territory as a medical remedy against this disease.
10) Diu-peri... Divas usually appear to a Tatar in the forests and in the fields, and, moreover, in various forms: sometimes with a shock of hay, sometimes in the form of a girl, and they can marry a Tatar. They live in their special cities, have kingdoms under land and sea, and invisibly - on earth. On our planet, by the way, they live and own those places and where the treasure is laid; and the pantries themselves, usually not acquired, from a prolonged stay in the earth give rise to divas, similar in all to their ancestors. It should be noted about divas that they are irreconcilably hostile to the Tatar: 1) they kidnap girls; they keep them with them until they are old, and then they marry them; 2) the divas swear at the Tatar: for example, in the image of some acquaintance or good-natured diva, he takes the Tatar to his city, treats him in his house; but if the Tatar says: “bismillu” (in the name of God!) before eating the food set by the divine, then it will clearly be to the Tatar that this is not food, but horse droppings; 3) the divas will certainly try to bring the Tatar off the face of the earth, who has been invited to visit him, and usually like this: he will order his wife to heat the bath, lead the guest into it, and when he undresses, the div will offer him with visible cordiality his services - to wash, evaporate, and when the Tatar substitute his back, then the div will hammer him with the butt of a broom to death and bury him dead under the shelf of his bath. However, the divas are afraid of "bismilli"; although rarely, such horsemen, which were noted above in the story about the ubr, can defeat him. Such fellows do not succumb to deception in the bathhouse: they sneak up behind with a forty-heap cudgel, push the diva into the back of the house and give him a karachun, that is, they will kill him. However, when the diva, out of curiosity, tries the weight of the cudgel in his hut, then from the strain, when it is lifted, indelicacy will make it; or, when he sees that the strong man (in the tale I’m talking about is ten years old) is twirling a club like a wand, then without sneaking up behind him the horseman is all in his hands. Div will frankly tell you how many Tatars he put under the shelves, at the request of the horseman, he will dig them out, and having given them spiritual medicine (jan-daruy) will revive everyone. Consequently, the Tatars attribute to divas the power to raise the dead.
But here you can make a digression and ask yourself the question: how and why do the strongmen get to the diva, and where did they get the courage and unusual strength against the most powerful and hostile creatures in the world?
To this, the tales give the following answer: the strongmen go to the divine to kidnap from his hands his girlfriend, his sister, captured by the divine in childhood. They wander aimlessly, long and long; They go to the old uyr woman not so much with the aim of consulting her on how to find the way to the monster's house and take the magic ball, but for the purpose of curiosity, and they will certainly chop off her head (maybe in order to try ahead of time in killing). Then they wander further and finally find a seated woman (his sister) by the lake, and at her instructions, they reach the diva's dwelling, kill him and free the captive. The natural strength of the horseman is increased by the fact that he drinks water from the lake where he met his sister, because this is water that gives strength. It should also be noted that the diva sometimes defeats the cunning of a lazy and timid Tatar.
What the Tatar cunning consists of, I consider this so entertaining for the reader that I dare to tell about it in more detail, and so that the matter is more correct, that is, instead of any abstract conclusions, I will tell the whole Tatar tale on this subject, in which - I will note in passing - the Tatar- the peasant is outlined no less accurately than in any deliberate essay about the Tatars.
Tulpar (head. tolpar, kaz. tұlpar, Kyrgyz. and tat. tulpar) is a winged (or flying) horse in Kypchak (Bashkir, Kazakh, Tatar) mythology. Corresponds to Pegasus in ancient Greek mythology.
Currently, the word is found in the names of many organizations and firms, the image - in emblems.
Tulpar in Bashkir folk art Tulpar in Bashkir heroic tales acts as an advisor and assistant to the batyr, whom he helps to defeat monsters; carries the batyr on himself through the air, throws lightning, raises the wind with his wings, shudders the earth with its neigh. With a kick of his hoof, Tulpar knocks out a spring, the water of which gives inspiration to the sesens (singer-storytellers).
In Bashkir folk art, tulpar appears as a protagonist in the epics Ural-Batyr and Akbuzat. 
“Another type of magic horses - winged tulpars, most of all acting in heroic tales and legends, have a relatively small stature. They, as a rule, are nondescript strigunks, the first to respond to the ringing of the bridle when the heroes choose a riding horse in the herd of a mother or ... a father ... As soon as the batyrs saddle them and set off, they turn into heroic horses. Sometimes tulpars ... come out from the bottom of the sea or a well, or fairy-tale heroes catch them on the shores of lakes and other bodies of water ...
According to the ancient ideas of the Bashkirs, no one, including the owner, should have seen the wings of a tulpar, otherwise he could die ... Tulpars can speak humanly, think, dream, resent, take revenge. They are loyal comrades, reliable companions and wise advisers of heroes. When parting with the batyr for a while, the horse always tells him to pull out three hairs from his mane or tail; it is enough for the hero to set them on fire - the tulpar will appear before him ... Tulpars are fabulous horses of terrestrial (less often water) origin, not connected with the heavenly, upper world. They figure in myths as magical helpers and patrons of fairytale heroes. "
Peri, pari, pyrika (Pers. In this dream - a peri of holy beauty ... (the epic "Idegei"), "Dev, azhdaha and peri are the leading antagonistic mythological images of the Azerbaijani people" and others).
Presumably the word itself comes from avest. wig - "witch":
Who was victorious
Over all devas and people,
All the wise men and a pair.
Who rode on horseback Angra Manyu ... Avesta, Yasht 19:29
In the earliest legends, they acted as carriers of dark forces (Avesta and others). Later, peri were perceived as servants of both good and evil:
The origin of another demonic image, peri, is associated with Iranian mythology and the Avesta. At present, the Yurt people have very few ideas about the Peri spirits and are at the stage of extinction. It is known that peri are evil spirits that have much in common with the shaitans. Peri can appear in the form of animals or beautiful girls. They can enchant a person so that he becomes “mad”, mentally unhealthy, and loses his memory. Peri "dizzy" a person, paralyze him.
In later performances, peri are beautiful supernatural beings who appear in the form of a woman. Peri provide assistance to their earthly chosen ones. The envoys and executors of their will are magical animals and birds that obey the peri. The appearance of the peri themselves is accompanied by an extraordinary aroma and fragrance. Peri are very powerful creatures, capable of fighting and defeating evil demons and genies. Stars falling from the sky are a sign of such a battle. Peri are indispensable participants in the action in the myths and tales of the peoples of Iran and Central Asia: Persians, Afghans, Tajiks, Uzbeks, Baluchis, etc., where they play the role of fairies of the Western European cultural tradition:
There was a source known as the "long spring"; the peri were located at that source. Suddenly there was a commotion among the sheep; the shepherd got angry with the leading ram, stepped forward, saw that the peri-maidens had entwined their wings and were flying; the shepherd threw his cloak on them, caught one of the maidens; feeling lust, he immediately copulated with her. Confusion began among the sheep; the shepherd made (the horse) gallop ahead of the rams; the maiden-peri, striking her wings, flew away. "Kitab-i dedem korkut"
Peri can marry people they love and give birth to children from them.
In European culture, the first mention of the peri is associated with the largest work of the Irish writer Thomas Moore "Lalla Rook", published in 1817: one of the four constituent poems of his is called "Paradise and Peri". Based on this poem, composer Robert Schumann wrote the oratorio Paradise and Peri in 1843. And the French composer Paul Ducas created the ballet Peri in 1911-1912.
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SOURCE OF MATERIALS AND PHOTOS:
Kayum Nasyrov, St. Petersburg, 1880
http://www.tattravel.ru/
http://maslova.ucoz.ru/
http://img-fotki.yandex.ru/
SIBERIAN TATARS
Siberian Tatars have been living on the territory of Western Siberia for many centuries. These are the descendants of those who, long before the arrival of Yermak, built capital cities on the steep banks of the Irtysh and Tura, who gave the huge land the name "Siberia".
According to the data of the last All-Russian population census in 2010, the total number of Tatars in the Tyumen region was more than 240 thousand people. The Tatar population of the Tyumen region includes the indigenous Siberian Tatars - "sebertatarlar" and groups of the migrant Tatar population, mainly from the Volga region, who moved to Siberia under the influence of various factors during the 16th-20th centuries.
As part of the indigenous Siberian Tatars, according to the classification of N.A. Tomilov, distinguish three ethno-territorial groups - Tobolo-Irtysh, Tomsk and Barabinsk, which, in turn, are divided into smaller subdivisions. The territory of the Tyumen region is inhabited mainly by the Tobol-Irtysh Tatars, which include the Tyumen-Turin, Tobolsk, Yaskolbinsk (swamp) local groups.
The ethnogenesis of the Siberian Tatars, the initial stage of which the researchers attribute to the 1st-2nd millennium AD, was attended by the Ugric, Samoyed, Turkic and partly Mongol tribes and nationalities that became part of different groups of the Siberian-Tatar ethnic community. The intertwining of various cultures in the historical fate of the Siberian Tatars was reflected in the traditional economy, beliefs, clothing and anthropological appearance of the people. According to the famous Russian ethnographer N.A. Tomilov, the penetration of the Turks into the territory of the West Siberian Plain took place mainly in two ways - from the east - from the Minusinsk depression and from the south - from Central Asia and Altai. Initially, the territory of settlement of the Siberian Tatars was occupied by the ancient Turks of the Türkic Khaganates. At the first stage of the ethnogenesis of the people, it was the ancient Turkic tribes that made up the main ethnic component. Kypchak tribes and nationalities that emerged from the Kimak environment appeared on the territory of Western Siberia in the 11th-12th centuries.
As part of the Siberian Tatars, tribes and clans of Khatans, Kara-Kipchaks, and Nugays are recorded. Later, yellow Uyghurs, Bukharians, Teleuts (in the Tara, Baraba and Tomsk groups), Volga Tatars, Mishars, Bashkirs, and Kazakhs joined them. A special role in the later stages of the ethnogenesis of the Siberian Tatars was played by the Bukharians - immigrants from Central Asia.
Already in the 18th century. historian G.F. Miller applied the common name "Siberian Tatars" to the Turkic-speaking population of Siberia, calling it the "most important people" of Siberia. Famous ethnographers F.T. Valeev and D.M. Iskhakov believe that the Siberian-Tatar ethnic community was formed already in the Middle Ages - during the existence of the Siberian Khanate. They determine that “it was within the framework of the Siberian Khanate that the main prerequisites for the unification of the Turkic-speaking population into a single nationality arose” (F.T. v." (D.M. Iskhakov).
At the beginning of the 15th century. on the river Ture, the Tyumen Khanate was created, with the capital in Chimgi-Tura. From 1428/29 to 1446 The city of Tura (Chimgi-Tura) was the capital of the Sheibanid (Uzbek) state headed by Khan Abulkhair. The Tyumen Khanate was included in the sphere of influence and political interests of the Golden Horde. It was here, after a series of military defeats at the end of the XIV century. Khan Tokhtamysh fled. In the XV century. representatives of the local nobility - the taibugids and the descendants of Genghis Khan - the Sheibanids fought for these territories. Under Sheibanid Ibak, the territory of the khanate expanded noticeably. The Sheibanid dynasty ruled the Tyumen Khanate until the end of the 15th century. The lands in the north, adjacent to Tyumen (Nizhniy Tobol and Middle Irtysh), remained in the power of the taibugids. In the struggle to strengthen and expand the Tyumen Khanate, Ibak died. In 1495, a representative of the local nobility, Bek Mamet, seized power, who united the Tatar uluses into a state formation on Tobol and the Middle Irtysh. Mamet moved his bet to the river. Irtysh to the city of Siberia (aka Isker or Kashlyk). By the name of the capital, the Khanate began to be called Siberian. Later, in the 1510s, the Tyumen Khanate also became part of this state formation. The Siberian Khanate represented a feudal polyethnic confederation, consisting of a number of Tatar uluses and Ugric principalities (Kodsky, Pelymsky).
The borders of the state stretched westward to the Ural Mountains, in the north they bordered on the river. Tavda, in the south - with the Ishim steppes, and in the east they reached the Barabinsk steppe. The capital was the city of Isker (Siberia), indicated on medieval Western European maps of the 15th-16th centuries. During the Siberian Khanate, Isker was a small fortress with reliable defensive fortifications. For its time, it was one of the most powerfully fortified cities in Siberia.
At present, the location of the ancient settlement has been largely lost. However, the finds collected on Isker by archaeologists give a fairly complete picture of the traditional culture of the Tatars of the period of the Siberian Khanate. Archeologists have revealed a powerful two-meter cultural layer at the site. Agricultural tools were found: iron plowshares from plows, sickles, pink salmon braids and stone hand millstones. The existence of a developed craft in the Siberian Khanate - pottery, jewelry production, weaving, iron production, is evidenced by numerous finds of iron tools (arrowheads and spears, axes, needles, bits, etc.), casting molds, crucibles, fragments of ceramic, copper and cast iron dishes, rings, beads, plaques, strains, etc. Remains of imported items (including Chinese porcelain, glass vessels) and silver coins with Arabic inscriptions were found on Isker. The Siberian Khanate conducted active trade with the eastern countries and the Russian state. An ancient caravan route passed through Isker. Furs, leather, fish, mammoth bone, wool, etc. were exported from Siberia. Bread, tea, paper, dried fruits, jewelry, iron products, chests, dishes, mirrors, etc. were imported from Central Asia to Siberia.
In addition to the capital centers - Iskera (Siberia), Chimgi-Tura, the Siberian chronicles mention a number of cities that existed during the Siberian Khanate: Suzgun-Tura, Bitsik-Tura, Yavlu-Tura, Kyzyl-Tura, Kysym-Tura, Tunus, Chuvash, Karachin, Tashatkan, Abalak, "the city of Kuchumov's brother", Zubar-Tura, the "dangerous city" of Esaul Alyshay, the city of Murza Changuly, Tarkhan-kala, Tsytyrly, Yalym, Aktsibar-kala, the ancient city of Chubar-Tura on the river. Nice and others. Mentioned in the documents are the "towns" of the Murza Attika, Aty Murza, the "princes' town", "the outpost town on the Yatman hill", the Makhmetkulov town, the Kinyr town in the upper reaches of the river. Tours, Ilensky, Chernoyarsky, Katargulov, Small town, "strong Tatar town" on the river. Arimzyanke, Obukhov town, Black town, etc.
The conquest of the Kazan Khanate in 1552 and the annexation of the Bashkir lands to the Moscow state up to the Urals seriously influenced the policy of the rulers of Siberia. In an effort to secure friendly relations with Moscow, the brothers Taybugids Ediger and Bekbulat, who ruled in the Siberian Khanate, sent an embassy to Ivan IV in January 1555 with a proposal for a treaty, the terms of which made the Siberian Khanate a vassal to Moscow. Siberian rulers were supposed to deliver tribute to Moscow. On the part of the Siberian rulers, these relations became largely forced, since at this time the Siberian Khanate suffered greatly from constant raids from the south by the Nogai, Kazakh and Uzbek rulers. To confront them, Ediger and Bekbulat sought to enlist the support of a stronger neighbor, standing under his protection.
In 1563 Khan Kuchum came to power in Siberia. The period of his reign can be defined as the heyday of the Siberian Khanate. In the second half of the XVI century. the territory of the khanate stretched from the lower reaches of the Ob to the Kazakh steppes. The state consisted of uluses, inhabited mainly by ulus people, who were ruled by the Tatar nobility.
The layer of the Siberian-Tatar nobility that formed in the Siberian Khanate bore various titles: bays and beks, yasauls, murz and oglans. The main core of the nobility was made up of clan princes of small Tatar tribes. This also included the tarhans and members of the khan's own family. A prominent group of Siberian feudal lords was the service nobility, who was supported by the khan himself. From the Russian chronicles it is known about the existence at the khan's court of the "Duma tsarev" - the Karachi. Ataliks, tax collectors "darugi" and other service people of the "middle and lower level" are mentioned. All of them represented the "Tatar" layer of the Siberian-Tatar ethnopolitical community proper. The system of state organization that existed in the Siberian yurt was basically similar to the political structures of other post-Golden Horde states - the Kazan and Crimean khanates, the Shibanid State, and the Nogai Horde. Despite certain differences in the composition of the ruling clans, the ruling stratum in the Siberian Khanate, as in other khanates, genetically ascended to the military-feudal "Tatar" estate of the Golden Horde period.
The Khan was at the head of the Siberian state. In the Tyumen Khanate and the Siberian yurt, power belonged to the Chinggisids. The last ruler of Siberia, Khan Kuchum (1563-1582) was a descendant of Genghis Khan in the thirteenth generation. Most historians, considering the origin of Khan Kuchum, rely on the genealogy of Abul-ghazi, which coincides with other Turkic and Arab chronicles. According to the historian M. Safargaliev, Kuchum's pedigree is as follows: Kuchum - Murtaza - Ibak - Kutlubuda - Mahmudek - Hadji-Muhammad - Ali-oglan - Bekkunde - Mengu-Timur - Badakul - Jochi-Buka - Bahadur - Shayban - Jochi - Chingis khan. Khan Kuchum ruled the Siberian throne for more than 20 years. Under him, the territory of the state expanded significantly, the power in the Siberian yurt was strengthened. Prominent Turkic historian Abul-gazi assesses Khan Kuchum as an outstanding statesman of his era.
Kuchum brought into his submission the territory inhabited by Siberian Tatars from the Trans-Urals to the Barabinsk forest-steppe. The Siberian Khan was paid yasak by all "lower" peoples, including the Kod and Obdor princes. In the north, the small Tatar uluses of the lower Irtysh were subordinated, as well as the Mansi and Khanty principalities in the lower Irtysh, partly in the Lower Ob and the forest Trans-Urals, which they overlaid with yasak.
Khan Kuchum is credited with spreading Islam among the Siberian peoples. Although the Islamic religion made its first steps in Western Siberia long before Kuchum (according to one version, more than 600 years ago, according to another, about 900), it was under Khan Kuchum that Islam became the state religion of the Siberian Khanate. When strengthening the new religion, Kuchum enjoyed the support of the Bukhara Khan Abdullah. In 1567, the first Muslim mission arrived in Siberia from Bukhara and Urgench, followed by the second and third. The planned policy of Kuchum determined the final consolidation of the positions of Islam in the new territory; at present, Siberian Tatars profess Sunni Islam.
A sharp turn in the history of Siberia takes place at the end of the 16th century. It was associated with the campaign of Ermak, which began in September 1581. After a series of battles with the warriors of Kuchum, the Cossack squad went to the Irtysh. On the right bank of the river, near the Chuvash cape, on the territory of the modern city of Tobolsk, on October 23, 1581, a decisive battle took place, which paved the way for the development of Siberia by the Russians.
After the conquest of the Siberian Khanate by the Moscow state at the end of the 16th century. a significant part of the Tatar feudal nobility, as in other Tatar khanates, goes into the service of the new government as a service class. The bulk of the population, "black people", still had to pay yasak, but now to the Moscow state.
In addition to the yasak, among the Siberians there were groups of service Tatars, backbone Tatars (in the first half of the 18th century transferred to the category of yasak), quitrent sensuals who paid to feed from a chuval stove (usually alien Tatars from the Volga region), as well as minor categories of nobles, merchants , Muslim clerics, etc.
At the end of the 17th century, according to N.A. Tomilov, all Turkic groups belonging to the Siberian Tatars numbered about 16 thousand people. According to the results of the general population census of 1897, there were 56,900 Tatars in the Tobolsk province. The total number of Siberian Tatars in 1897 included up to 7.5 thousand "newcomers" from different regions of the country, as well as 11.3 thousand Bukharians.
Significant groups of Siberian Tatars lived in the cities of Tyumen, Tobolsk, Omsk, Tara, Tomsk, etc. In these cities for several centuries the Tatars lived in the Tatar settlements. Here in the XIX - early XX centuries. many Volga-Ural Tatars also settled.
Until the middle of the twentieth century. the Tatar population of the region mainly lived in rural settlements, auls, yurts. They are characterized by riverine and lakeside types of settlements. With the construction of roads, near-track villages appeared. Almost every Tatar village had a mosque, usually wooden, sometimes brick (villages Toboltury, Embaevo, etc.). In some large villages (villages Tukuz, Embaevo, etc.) there were two or three mosques.
The basis of the traditional economy of the Siberian Tatars inhabiting the forest-steppe and subtaiga zones was animal husbandry, agriculture, fishing, hunting and gathering. The economy of the Siberian Tatars was complex. Variations of the economic complex depended, first of all, on the habitat, landscape, climatic factors and were traditional in a particular area.
Trade played an important role in the economy, which was historically conditioned. An ancient caravan route, connecting Russia and the West with the eastern countries, passed through the territory of the former Siberian Khanate. Close trade and cultural ties between Siberia and the regions of Central Asia were established in ancient times. S.V. Bakhrushin believed that this fact was determined by the fact that a large trade road from Maverannahr and Khorezm to Eastern Europe ran along the Irtysh. After the Russian colonization of Siberia, the former centers of trade with Central Asia remain - Tobolsk (Isker), Tyumen (Chimgi-Tura), Tara (Yalym), etc. Moscow's state policy during this period was focused on supporting economic ties with Central Asia. Trade privileges contributed to the emergence of significant Bukhara settlements in Siberia at the end of the 16th-18th centuries. The largest Bukhara settlements arose in Tobolsk, Tara, Tyumen. The Bukharians had a strong influence on the development of many types of handicraft production among the Siberian Tatars.
Many artisans lived in the Tatar villages - blacksmiths, tinsmiths, jewelers, shoemakers, carpenters. The traditional crafts of the Siberian Tatars were leatherworking and the production of felt napless carpets - "alamysh". Among the crafts, the production of ropes from linden bark (Tyumen and Yaskolba Tatars), knitting of nets, weaving boxes from willow rods, making birch bark and wooden dishes, carts, boats, sledges, skis were also developed. They were engaged in latrine trades (work for hire in agriculture, at state-owned forest dachas, sawmills and other factories), carriage.
One of the oldest types of craft of the Tatar population is the leatherworking "kun eshlau". Leatherworkers passed on their craft from generation to generation and practiced this craft in their free time from agricultural work. Among the Siberian Tatars, there were craftsmen who made women's ankle boots with soft soles. Such shoes were sewn mainly from morocco, the surface was covered with solid patterns.
Weaving played an important role. Weaved from hemp and flax. The production of yarn and linen mainly covered their own needs. Wealthy Tatars preferred clothes made of expensive oriental fabrics - brocade, satin, silk, as well as imported jewelry made by Kazan and Central Asian masters.
Weaving and knitting of lace, as well as embroidery were widespread among the Siberian Tatars. The lace was crocheted with thick cotton threads. They studied embroidery and other crafts from childhood. Some women made hats and dresses for sale. Wedding and festive clothing was decorated most carefully and richly. Such items were very expensive.
The main religious holidays of the Tatars of Siberia, like all Muslim believers, are Uraza Bayram (Ramadan) and Kurban Bayram. All the main rituals of the life cycle of the Tatar population were carried out with the participation of the mullah: the rite of naming Pala atatyu, babi tui, circumcision sunnet, marriage nikah, funeral kumeu, memorial ceremony katym and etc.
some groups of Siberian Tatars celebrate the spring holiday "amal" (on the day of the spring equinox). The old holidays include the Karga putka (Karga tuy) holiday, which was held before the start of sowing work during the arrival of rooks. Residents of the village gathered cereals and other products in the yards, then cooked porridge in a large cauldron, left the remnants of the meal in the field. In the dry summer time, the ritual of making the rain "shokrana", "kormannyk kuk" was performed. The villagers, headed by the mullah, turned to the Almighty with a request for rain. An animal was sacrificed, from the meat of which a treat was prepared for the participants of the event, the mullah read a prayer. Of the folk holidays, the Tatars annually celebrate Sabantuy, which researchers consider borrowed from the Volga Tatars.
Folklore, diverse in genre, belongs to the spiritual heritage of the Siberian Tatars. Dastans "Idegei", "Ildan and Goldan" and others, songs (yyr), baits, fairy tales (yomak, akiyat), ditties (takmak) and others are known. Of the traditional musical instruments are known kurai, kubyz, tumra.
Before the revolution of 1917, Tatar children received primary education in the mekteb, which existed in almost every village, the continuation of education took place in secondary educational institutions, the role of which was played by madrasah. “In rare Tatar villages there is no mosque and a mullah with it, and in this respect, the children of the Tatars are placed in better conditions than the children of the peasants,” noted researchers of pre-revolutionary education. According to Y. Gagemeister, by the middle of the XIX century. in the Tobolsk province, there were 148 Mohammedan mosques.
According to the results of the 1897 census, the literacy level of the Tatars of the Tobolsk province was significantly higher in percentage terms than that of the Russian population. So, among Tatar men, 25.4% were literate (Russians - 17.45%), among women - 16.8% (Russians - 4.5%). (Information is given on literacy in the native language). At the same time, the educational function fully belonged to the Muslim clergy. As noted by N.S. Yurtsovsky, educational activities were energetically carried out by the Muslim clergy, who quite clearly understood the importance of the school for strengthening their influence: "The results of this ... are expressed both in a real increase in literacy among the non-Russian population, and in successful opposition to its Russification tendencies of power."
With the establishment of Soviet power in the country, the organizational restructuring of the entire public education made significant changes in the education of the Tatar population. Representatives of the Muslim clergy, who had previously been involved in literacy training and had extensive experience, were removed from teaching. To train teachers for Tatar schools in 1930, a Tatar pedagogical school was created in Tyumen, which in 1934 was transferred to Tobolsk. Over the years of its existence (until the mid-50s), more than 1500 teachers were trained on the basis of the school. For many years, the Tobolsk Tatar Pedagogical School was the center of propaganda and dissemination of Tatar national culture in the Tyumen region.
In connection with the expansion of the network of seven-year and secondary Tatar schools, it became necessary to train teachers with higher education. For this purpose, in 1950-1953. at the Tyumen Pedagogical Institute, a faculty for the training of teachers of Russian and Tatar languages and literature with a two-year period of study worked, which in 1953 was transferred to the Tobolsk Pedagogical Institute and functioned until the beginning of the 60s of the twentieth century. During the years of perestroika, Russian-Tatar branches and departments were recreated in the universities of Tyumen and Tobolsk. But in recent years they have been closed.
In some districts of the Tyumen region (Tobolsk, Vagaysky), territories of compact settlement of the Tatar population remain.
In the second half of the twentieth century. there has been a significant outflow of the rural population to the cities, which has intensified in recent decades. Residents of rural settlements usually move to nearby cities. Today, the Siberian Tatars from mainly rural residents have turned into city dwellers, mainly of the first and second generations. Urbanization as a whole is accompanied by a separation from the values of traditional culture, a cultural gap between generations, which is reflected in the strengthening of the tendency towards the loss of the native language.
Today Tatars live in almost all urban settlements of the Tyumen region, but the former compactness of their settlement in urban Tatar settlements has disappeared. Since the second half of the twentieth century, the Tatars began to make up a significant part of the population of the northern cities of the region - Nefteyugansk, Nadym, Khanty-Mansiysk, Surgut, Salekhard, etc. and gas fields.
Zaytuna Tychinskikh, Candidate of Historical Sciences, Chairman of the Union of Regional Studies of the Tyumen Region.
In history Kazan many unsolved mysteries. Therefore, the legends and traditions preserved in the people's memory are of great importance and value. These are stories about the origin of the city, about its symbol - the snake Zilante, about treasures Lake Kaban, about underground passages under the Kremlin hill, about Queen Syuyumbika, about people and phenomena.
According to one of the many legends, “in 1003 a certain khan chose a place on the Volga and founded a settlement here - the future Kazan. The settlement became a shopping center with a warehouse of goods. After a long time, the city was taken over by Khan Gazan. After his name, the city began to be called Gazan. And then the people themselves renamed it into a more convenient form - Kazan. " Scientists can argue, they say, no mythical Khan Gazan existed ...
Legends about the founding of Kazan
Cities, like people, have their own destiny. And, as people, they are not always lucky with the chroniclers. Kazan is a happy city in this respect. A large number of scientific works are devoted to her biography.
Currently, sixteen versions of the origin of the name Kazan are known. All of them are based on the interpretation of one or another meaning of the word "kazan", which is widely used in the Turkic languages in general, and in Tatar in particular.
The first, probably the most ancient, legend says: when they were choosing a place for the city, they turned to a sorcerer for advice. He said: "Build a city where a pot of water dug into the ground will boil by itself." We have been looking for such a place for a long time. Finally, where the Bulak River flowed into the Kazanka, the boiler boiled by itself, without fire. This is where the city was founded. Hence the name Kazan ("kazan" in Tatar means "cauldron").
The second legend is also associated with the word "cauldron" (kazan). She tells that the eldest son of the last Bulgar khan Gabdulla Altynbek, fleeing the Mongols' persecution, ended up on the bank of an unknown river flowing among green meadows and forests, and decided to set up a parking lot. Altynbek sent a servant for water with a golden cauldron. The river bank was very steep, and the servant, trying to scoop up water, accidentally dropped a cauldron into it. After this incident, both the river and the city laid on its shore were named Kazan.
Literary critic and writer Rafael Mustafin claims, referring to the research of historians, that “among the ancient nomadic tribes, including the Kipchaks, the cauldron, in addition to its direct purpose, was a kind of symbol of power. The fall of the ritual "golden" cauldron in this or that locality meant the ethnographic penetration of this people into this region. Thus, calling the river Kazan“, The first Turkic nomads thus marked the boundaries of their possessions.
A number of scientists are of the opinion that the name Kazan associated with the features of the landscape of the area, with the presence of hollows (kazan, kazanlak - hollow) at the location of the city. However, both New (modern) and Old Kazan do not sin with any special hollows. Moreover, as a rule, hollows are inherent in mountainous terrain. Therefore, the names of settlements associated with the geographic nomenclature term "kazanlak" - a depression, are usually noted in mountainous regions.
More than two hundred years ago P. Rychkov in his work "Experience of the Kazan history of ancient and middle times" first suggested that the name of the city of Kazan was taken from the name the Kazan River (ki), and "it was given to it, perhaps, from many hollows and whirlpools, that is, deep pits, of which there are a lot of rivers in these places."
In the 19th century, this guess was shared by N. Bazhenov, M. Pinegin, Professor S. Shpilevsky, and today - Professor E. Bushkanets. Supporters of this version are probably right when they associate the emergence of the name Kazan with the name of the Kazanka River. However, the explanation of the origin of the name by the presence of whirlpools-hollows in the river is not entirely convincing, because, as you know, such a bottom topography is characteristic of many rivers that have completely different names.
In the same work, P. Rychkov shares another consideration, linking the name Kazan with the name of the Golden Horde Khan Kazan-Soltan or another Tatar prince who bore the name Kazan and who built the city of his own name. K. Fuchs, A. Dubrovin, S. Mardzhani, P. Zagoskin adhered to the same opinion.
The archive of the famous Bashkir linguist J. Kiekbaev, who was engaged in Turkic toponymy, preserved a record in which the origin of the name Kazan associates with the word "kaen" - birch. To confirm his hypothesis, the scientist refers to the name of the village Kazanly in Bashkiria, believing that it goes back to the word "kaenly" - birch (the village is located among birch groves). In some dialects of the Khakass language, the word "kaen" is actually used in the form "kazyn", which is phonetically close to "kazan". However, this fact does not give sufficient grounds to conclude that the name of the capital of Tataria comes from the word kazyn - birch.
The well-known Tatar ethnographer G. Yusupov in his article "Anthroponyms in the Bulgaro-Tatar epigraphy" writes that the toponym Kazan is widespread in the Kuban, southern Ukraine, on the northwestern coast of the Caspian Sea and even in northeastern Turkey. The author of the article connects its origin with the Turkmen tribe "Kazansalor". He believes that the Kazan tribe came to the Northern Black Sea and Azov regions from Turkmenistan, and came to the Middle Volga from the Azov regions, subsequently forming the Kazan principality. This point of view is expressed by G. Yusupov in his other article "Bulgaro-Tatar epigraphy and toponymy as a source of research into the ethnogenesis of the Kazan Tatars."
An interesting version is put forward by the Bashkir writer Yusup Garay, who claims that "Kazan is the name of a person or the name of a genus, and if not, then I would like to assume that this is the name of a herb." Indeed, the word "kazan" in some Turkic languages was once used in the meaning of "water grass" (mother-and-stepmother or fragrant quinoa). However, the author of the version does not give examples of the use of the word "kazan" in the meaning of the named herbs in our region.
Based on the historical and linguistic analysis of the geographic names of the region, some researchers, including the author of these lines, associate the name of the city with the name of the river (hydronym) Kazan, which, in turn, is traced to the name of the tribe (ethnonym) Kazan - a goose that lived in ancient times in the basin of this river. Hydronym "Kazanka" consists of compound kaz-an-ka. The first part - "kaz", as already noted, refers to the ancient Turkic ethnonym "kaz", the second - "an" - means a river, and the third - "ka" - is a suffix of the Russian language, which was added to the hydronym "Kazan" in the XVI century.
According to Professor A. Khalikov, in the time of the Bulgars the word "kaz" was used only in the meaning of "border", "edge", and in its more ancient form - "kash". Believing that the name Kazan means “border town” (on the border of the Bulgar state), the author of the version does not provide any weighty historical and linguistic data confirming that the Volga-Kama Bulgars used the word “kaz” to designate the concepts “border”, “land” ( "Porridge"). The possibility of the transition from "kash" to "kaz" ("sh" to "z") has not been proven either.
V. Egorov in the article "On the time of occurrence Kazan”Believes that the city was founded by the Bulgar prince Hasan and bears the name of its founder. I. Dobrodomov and V. Kuchkin, supporting this version, proceed from insufficiently substantiated and verified historical and linguistic data on the development of the Bulgaro-Tatars language. Their explanation boils down to the following: "Etymologically, the Bulgar name of the city Khazang (and the name of the Kazanka River ascending to it - Kazan) can be derived from the most common Muslim personal name Hasan (or rather, Hesen) of Arabic origin." However, the phonetic patterns of the Bulgar, Chuvash and Tatar languages do not give any reason to believe that the name of our city is based on the Arabic name Khasan.
On January 13, 1983, the history teacher of the secondary school of the village of Shali Mukhammat Sadykov spoke in the Pestrechinskiy regional newspaper "Alga". He connected the names of the villages Kazile, Kazy, the hydronym Kazanka and the name of the city of Kazan with the word bela-kaza - disaster. Ostensibly Kazanka river in ancient times it was considered a river of disasters, and the territory on the other side of the river (the author does not indicate which side is meant by "that") was considered a party of disasters.
Why? Because the Chuvash, Mari, Tatar tribes living in dense forests were pagans, that is, they worshiped goblin, devils, snakes, wolves.
In addition, there were constant quarrels between the tribes. All this was the reason to call this area the side of disasters - "bela-kazaly yak". It must be said that M. Sadykov's considerations cannot be proved either by historical or linguistic facts.
As evidenced by numerous toponymy facts, river names (hydronyms) are the oldest among all other types of geographical names. Therefore, in most cases, coastal cities were named after rivers: Moscow, Voronezh. Volkhov, Tobolsk - from the hydronym Tobol, etc. By the same principle, presumably, the name of the city of Kazan was formed. We find confirmation of this in the historical annals, in the notes of Prince Andrei Kurbsky, a participant in the siege of Kazan, who wrote: "This city is standing ... not on the Volga, but the river below it, Kazan is spoken, and is named from it."
In the "Kazan history", in the Russian chronicles and scribes of the 15th-17th centuries, it is noted that the Kazanka river, possibly, was once called Kazan or Kazan-river.
In the "Kazan history" it is said: "along the same river and the city of Kazan."
Tatar historian G. Akhmerov also wrote: “In our opinion, the name Kazan was first the name of the river and was borrowed from the Turkic language: if at the end of river names there is an ending (suffix, formant)“ zan ”,“ san ”,“ shan ”, then they are all of TURKISH origin ”. The author of this article is of the same opinion.
Hydronym Kazan consists of the root "kaz" and the suffix "an", meaning the passive voice of the past participle. It is known that the word "kaz" in the ancient Turkic language was used in the meaning of "dig, dig, dig". After analyzing the origin of numerous hydronyms starting with the word "kaz", we come to the conclusion that the name of the river Kazan means "a river that broke through the earth", or "a river that digs the earth." This name once had the form Kazygan elga - Kazgan elga - Kazan elga.
Having undergone a number of natural phonetic changes, as well as as a result of the gradual truncation of the hydrogeographic term "elga", this name took the form of Kazan.
The Bulgar ancestors of the Tatar people in the XII century on the banks of the Kazan river flowing into the Volga, in its middle reaches, founded a city named after the river. Consequently, the name of the capital of Tataria comes from the hydronym Kazan (ka).
(G. Sattarov, professor at KSU, chairman of the republican toponymic commission).
Legends about the origin of the coat of arms of the Republic of Tatarstan.
The modern coat of arms of the Republic of Tatarstan depicts a winged leopard, and the legend associated with this coat of arms tells about an orphan boy who was found, rescued from enemies and raised by a winged White Leopard. Leopard is a symbol of fertility, the patron saint of our people and state.
There is another beautiful ancient legend about the "Tatar Atlantis", which is now at the bottom of Lake Kaban. When the hordes of Tamerlane conquered the ancient Bulgar, not many managed to escape. Including the prince, whose name was Kaban, that is, Kaban - bek. Fleeing from pursuit, he fled to the north, where he found his refuge among dense forests on the shore of a large and beautiful lake. The people who came with him and the fabulous Alp - batyr, who defeated all the dragons and predators around the lake, began to inhabit this land. A village arose with a princely palace, which was buried in the Garden of Eden, which was called Bustan. The lake was named after the elders of the settlers - Boar. But after the conquest of Kazan, this city with mosques, a golden-domed palace, a garden and stone buildings sank to the bottom of the lake. And if, in very calm and clear weather, you sail by boat to the middle of the lake, you can see beautiful buildings in the depths and hear the adhan from the underwater minaret.
If I had to, by the way, I'll show you the bottom,
I will briefly tell you about the underwater secrets.
Copper villages you will see there,
Cities of gold - wondrous beauty.
In the kingdom of hundred-headed snakes, water guards -
Frisky herds of marble deer….
Kaban is not just a large lake, but a whole water system, consisting of three large lakes - the Near, Middle and Upper Kaban, the straits between them and the Bulak channels. An ancient legend says that many years ago the first settlers were brought to these places by a holy elder named Kasym - sheikh. There were only marshes and dense bushes around. And the people grumbled: "Why did you bring us to a place where there are many mosquitoes and there is no clean water?" And then the holy elder, spreading out his beshmet, prayed to Allah, took hold of the edges of the beshmet and dragged it along. And where he dragged the beshmet, a blessed lake with clean and healing water arose. When viewed from above, the Near Boar really reminds us of a spread beshmet with two sleeves - Bulak and Botanical duct. True, the lake owes its origin not at all to beshmet. Scientists believe that the lakes are the remains of the ancient Volga river bed and that the age of the lake system is estimated at 25-30 thousand years.
On the founding of a new Kazan
Once upon a time, one of the residents of Kazan had a beekeeper behind the Zilant forest. On beautiful summer days, he spent his time with his children in this bee-house. Going to the bee-house was a great pleasure both for him and for his children.
This bee was in a large pine forest. This forest was so beautiful that it involuntarily attracted everyone. And in the summer, many different berries were found here. This man had a daughter, known to everyone for her beauty. From young to old, everyone knew about her beauty.
The daughter was given in marriage. She once went to fetch water Kazanka... There was no convenient bridge near the river. With great difficulty she got the water out of the river and carried the water with great difficulty along the steep bank. The lack of a bridge by the river, the difficulty of delivering water, the steep bank of the river did not like the young woman: she began to complain, uttered a lot of words about this and was angry with the man who founded the city near such a steep bank. The complaints of the young woman, her words about the founder of the city reached the ears of Khan Galim-bik, the founder of this city.
Galim-bik called the woman to him and asked why she was so angry with him. This young woman was a brave and intelligent woman, therefore, without fear and without hiding anything, she told Galim-bik everything she said by the river. She said to the khan: “Khan and my sultan! - so she began.
I didn't scold you, I only said that this city was built on an inconvenient place. May your life be durable! May your enemies be defeated! If I tell you my words, you should like them. If pregnant women were to climb such a steep mountain with water on their shoulders, what would be their position? I spoke my words only feeling sorry for these poor things. "
Galim-bik liked the clever words of this woman. He found all her words reasonable and asked her to speak about where it would be better to place the city. She proposed to found a city near Zilant Hill, where her father's bee-eater is located, by the way, she informed the khan that their bee-eater was also there.
She liked her clever advice to the khan. Khan said that it is possible to locate the city near this mountain, but since there are many snakes, it will be difficult for the people to live there. But she pointed out one remedy for this trouble.
She advised Galim-bik in the fall, when the ground freezes a little and the snakes enter the ground for wintering, put more firewood and straw in that place, and when the spring sun warms the ground a little, the snakes will come out of the ground and crawl under the folded branches and straw, that's when and it is necessary to set fire to all this combustible mass, along with all the snakes that are there.
Galim-bik liked this advice from a young woman. Khan himself did not like the location of Old Kazan. He just didn't know how to get rid of this inconvenience. Having heard excellent advice from a young woman, the khan decided to carry it out.
Galim-bik then sent two aristocratic men and his son with old men to see the site of the future new city. Having examined this place, they returned and informed the khan that they liked it very much.
But this place was inconvenient, according to their message, in the sense that there were many snakes, like on Mount Zilant. To destroy these snakes, they began to use the remedy indicated by the young woman: in the fall, a lot of straw and twigs were piled on that place.
Winter has passed, spring has come, and the sun warmed the earth, snakes came out of the ground and gathered under the straw. When the snakes finally came out of the ground, once, in dry windy weather, at the behest of the khan, a hero on horseback rushed to set fire to this straw.
The hero lit up the straw with fire. A large pile of firewood and straw burst into flames, and the remains of the snakes perished in the ashes. And the huge two-headed snake escaped the fire and remained alive and well. This huge dragon rushed at the hero and wanted to kill him, and the hero ran away from the Dragon on his best horse.
When the bogatyr rode a distance of fifty versts from the city of Kazan, the dragon overtook him, because the bogatyr's horse was very tired. The dragon attacked the hero and cut him into six parts. And the hero did not so soon succumb to the power of the dragon. The hero pierced the dragon's body several times with his poisoned spear. The dragon, they say, died from that poison.
This ravine is located further from the village of Churilino and is still called Alty-Kutar, that is, six pieces. When this place was finally cleared of snakes, the present Kazan was founded there. Then, they say, there was a strange custom: before building a new city, they performed some great deed in memory of this event. According to the custom of that time, and at the foundation of this city, something had to be done.
Galim-bik forced to throw lots between one of his confidants and his son. Whoever was drawn by lot had to be buried alive in the foundation, in memory of the city under construction.
The lot fell to the lot of his own son Galimbik Khan. The matter became more complicated, it was difficult for the khan to abandon his son, and the elders of the city did not agree to such a sacrifice. For a long time they were looking for some kind of trick through which they could get rid of such an unpleasant case. They searched, searched, and finally found. A dog was buried under the first foundation.
Then, when asked what was done in memory of the city under construction, he answered how and what was done.
Galim-bik, hearing that a dog was buried under the city, pondered and remembered that this was not a good thing. Fearing that the city would one day remain in the hands of the dogs, Galim-bik gathered the learned people and asked them about the future of the city. Although the scientists answered in different ways, but then, joining the opinion of one scholar, they explained this by the fact that this does not bode well, but on the contrary, the enemies will soon be exhausted, and the fact that the khan's son survived - it is a sign that on this foundation the state, albeit in fits and starts, will flourish for a long time.
These words made Galim-bik happy, and he made a vow that he would restore the Caliph mosque so that it would be possible to pray in it. Muslims continue to dwell in the city of Kazan with the Galim-bik prayers and will live like this forever and ever.
Urban legends of Kazan
About Syuyumbik
They say that Ivan the Terrible, having heard about the fabulous beauty of Queen Syuyumbike, sent his matchmakers to Kazan. The proud beauty refused the Russian tsar. Then Ivan the Terrible decided to use force - he went to Kazan with a huge army and laid siege to the city. Syuyumbike, in order to save the inhabitants, agreed to marry on condition that the Russian tsar build a high tower in Kazan in seven days. The queen's conditions were accepted and construction began. By the end of the seventh day, the tower was ready. Then Syuyumbike climbed to the uppermost tier of the tower and threw herself upside down. So she died, not wanting to fall into the hands of the hated king. In memory of their glorious daughter, the Tatar people named the tower after her.
However, this is just a beautiful legend, it is known for certain that Syuyumbike was married to Khan Safa-Girey, and after the expulsion of Safa-Girey from Kazan, Shah Ali was placed on the khan's throne, who took the queen to the city of Kasimov, where she quietly and unnoticed has lived out its days.
About Lake Kaban
Old people say that at the bottom of the Kazan Lake Kaban there are countless khan treasures hidden from human eyes by a layer of water and bottom silt. Shortly before the moment when the troops of Ivan the Terrible approached the walls of Kazan, the khan's treasury was taken to the lake and flooded in a secret place. To find it, according to legend, one has to stand by the stream that flows into the Kaban not far from the Bulak source and measure the distance in one or two archery shots (no one knows more precisely). The treasures lie at such a depth that even knowing the place, but not knowing one more secret, it is impossible to pick them up. Many daredevils tried to find the khan's treasures, but all was useless. So they rest at the bottom of the Boar, deep in the silt, where even the fish cannot see them.
Lake Kaban is a favorite vacation spot for many Kazan residents, although you cannot swim here. However, it is so widely known not at all because of this. The most important secret of Lake Kaban is that, according to legend, a huge treasure is hidden at the bottom of this lake, according to legends its size is so huge that it would take the power of all companies that specialize in cargo transportation Kazan. According to legend, when the troops of Ivan the Terrible were on the approaches to Kazan, the khan's treasury was lowered to the bottom of the lake at night, approximately in the northern part. They say that in order to find treasures, you need to stand by the stream near the source of Bulak, measure the distance of one or two bow shots. Then you will need to find a conspicuous place on the ground, from it to go to another conspicuous place on the other side. Here, according to legend, gold rests at a distance of several tied reins. According to legend, the treasury consisted of several parts: 1) The contents of the mint: (gold and silver bars), bars of precious metal and the coins themselves. 2) The monetary part of the treasury. These were gold and silver coins of the most varied origins: Arab, Turkish, Persian, Egyptian, European, Russian. 3) Treasury. The total weight of the khan's treasury was over a ton.
Unfortunately, there is no documentary evidence that all of the Khan's innumerable treasures still rest at the bottom of Lake Kaban, or at least once were there. All this is only beautiful legend about treasure In the lake. One thing is certain: in the inventory of material assets taken by Ivan the Terrible in Kazan, the khan's treasury is not mentioned.
One way or another, but this story has its continuation. In 1950, while searching for the corpse of a man drowned in the lake, one of the iron "cats" who were checking the bottom caught on something very heavy. With a lot of effort, people still managed to lift the load to the surface of the water. It turned out to be a small barrel, but incredibly heavy. Only one thought suggested itself - most likely there was gold inside. But when all that remained was to throw the prey over the side of the boat, the keg slipped out and disappeared under the water. No matter how they tried to pick it up again, even divers were invited to inspect the bottom, a thick layer of silt reliably kept the secret of this unusual find. It is noteworthy that the barrel was found approximately in the place of the lake, to which the old man Azimov pointed.
However, even this case, which has occurred practically in our days, in comparison with the prescription of the events described above, raises many doubts. Despite the fact that Rafael Mustafin found witnesses to the lifting of a mysterious cargo, experienced people do not believe that simple "cats" could pick up an ancient barrel: a dense layer of silt at the bottom reaches several meters, it is impossible to find anything under it, even something that has just fallen , not to mention the treasures of centuries ago. Some, engaged in a detailed study of the events associated with the capture of Kazan, all conditions and circumstances, suggest that the khan's treasury could have been hidden in some other, more convenient place.
It is clear that such "finds" of ancient treasures, precious coins happened quite often, both before the described case and after. Thus, interest in the legend was maintained. It even got to the point that in the 1920s one rogue managed to create an underground joint-stock company for the extraction of treasures and subsequently safely hide with the money allocated for the search for the treasure.
Even abroad they were interested in the lost khan's treasury. At the beginning of the 20th century, an American company offered the Kazan City Duma for one and a half million dollars to clean Lake Kaban from the silt accumulated over many centuries, but with one condition: everything found at the bottom became the property of the company. It is clear that such a "generous" offer did not come from noble motives, most likely, one of the keepers of the khan's treasury secrets went abroad and reported secret information there. As expected, the offer was not accepted - we need the treasure ourselves.
The leadership of the republic also refused to respond to other similar proposals from different countries. However, this “patriotism” did not lead to anything good: the treasures were never found, and the lake, as it was incredibly dirty at the beginning of the 20th century, when large factories and combines were opened on its shores, remains so to this day. Moreover, the ecological situation is only getting worse: water, due to the fact that algae, multiplying immoderately, consume almost all oxygen, and when they die off, release a large amount of hydrogen sulfide, it loses its ability to self-purify. As a result, the lake gradually dies. And one fine day, if people do not solve this environmental problem in the near future, it may simply disappear, and with it the beautiful legend of the Khan's flooded treasures.
About the snake Zilant
The legend about the ancient coat of arms of Kazan is associated with a fabulous creature - a winged dragon that lived in the vicinity. The people drove him out, covering the mountain with straw and brushwood and setting it on fire. Zilant, after destroying the nest, flew to another mountain and took revenge on the inhabitants of Kazan for a long time, settling in a cave of this mountain. Until now, he flies over the city and drinks water in Lake Kaban, sometimes dives to the bottom of the lake and pulls unwary swimmers to the bottom.
According to another legend, the functions that, according to ancient beliefs, the dragon performed, boiled down to three tasks: guarding the borders, harvesting, protecting the people in all matters. There are many such legends, and each one tells about this colorful creature, somewhat reminiscent of a fossil flying lizard.
The prototype of the Kazan coat of arms today is only reminiscent of the Zilantov Mountain, which rises above the old channel of the Kazanka. Under Ivan the Terrible, a women's monastery was built on this mountain.
The image of Zilant was very popular in the architecture of Kazan. Rare in its exoticism, it gave a lot of scope for the imagination of artists - craftsmen. They depicted him in stone, plaster, iron, wood, cast iron.
According to legend, the place of modern Kazan was abundant in snakes, and one of the snakes was winged and lived on the Zmeinaya Gora (Zhylan-Tau) in the vicinity of the city (now Zilantova Gora, on which the Zilantovsky monastery is located); the builders of the city had to exterminate the serpent by burning it with straw; during the extermination of snakes, the winged dragon flew away from the Serpent Mountain and drowned according to one option - in the Kaban Lake, on the other - in the Black Lake. Legends about monstrous and flying snakes exist in several areas of the Kazan Territory: such legends are
1) to the mouth of the river. Angry, where was the ancient settlement of the Bulgarians, but “one dragon named Baradsh began to torment the inhabitants of this city, who were unable to defeat him; then, leaving their city, they resettled and founded a new city, which was given the name Byulyar "
2) to the Serpentine Key near the village. Rozhdestvensky-Yamashi, where "a huge flying serpent lived in a mountain cave, which devastated the surroundings for a long time, devoured not only cattle, not people, until finally the ancient inhabitants of these places, looking after him in the cave, surrounded it with straw and brushwood and burned it"
3) to p. Churilin, where during the extermination of snakes in Kazan the winged dragon chased, after the fighter-hero and overtook him at the ravine "Altykutar" tore into 6 parts
4) to the Devil's settlement near the town of Elabuga, from where, before the capture of Kazan, “the serpent is flying out, fiery, and flying to the west, all of us seeing and seeing, and invisible from our eyes”.
Personally, we managed to record in the village. Kotlovka of the Yelabuga district is a story that shows that the inhabitants of this village believe in the existence of huge snakes the size of a log in this area. The legend "about the snake dwelling" on the site of Kazan was first recorded by the author of the "Kazan Chronicler" (P. S. R. L. XIX, pp. 10-11). Both Tatar and Russian scribes put an allegorical meaning into this legend of snakes, and the Muslims tried to see in the snakes expelled from Kazan, paganism, defeated by Islam, and Christians meant Islam, supplanted by Christianity.
There is also another legend about a snake on the territory of the future Kazan: “This place, which is well known to all the inhabitants of that land, has been a snake's nest for a long time. Here, in the nest, various snakes lived, and among them was one serpent, huge and terrible, with two heads: one serpent's head, and the other an ox. With one head he devoured people, animals and cattle, and with the other head he ate grass. And other snakes of various kinds lay near him and lived with him. Because of the snake whistle and stench, people could not live near the place.
But King Sain looked at that place for many days, walked around it, admiring it, and could not figure out how to drive the snake out of its nest in order to build a city here, big, strong and glorious. And there was one sorcerer. I, he said, will kill the snake and cleanse the place. The king was glad and promised to reward him well if he did it. And the sorcerer gathered with his magic and sorcery all the snakes living in that place, from small to great, around the big snake into one huge heap and drew a line around them so that not a single snake would crawl out behind it. And he killed everyone by demonic action. And he overlaid them on all sides with hay, reeds, and wood, dry vines, pouring sulfur and resin over them all, and set them on fire and burned them with fire.
Having thus cleared this place, the Tsar Sain set up the city of Kazan. And the city of Kazan stands there to this day, visible and known to all people. "
About underground passages
Another legendary and mysterious structure of our city is underground passages or catacombs. The first mentions of underground Kazan are found even in the description of the legendary tunnels under the walls of the Kremlin, made by the army of Ivan the Terrible. The dig was carried out from the bank of the Bulak Canal. Having dug a gallery of one hundred fathoms, the besiegers heard the voices of the inhabitants walking through the underground for water and rolled barrels of gunpowder into the tunnel.
One of the legends says that under this city there is also an underground kingdom in which a fire-breathing dragon lives.
Historians have repeatedly found legends about an extensive network of corridors under the Kremlin.
Even the army of Ivan the Terrible dug a tunnel from the Dairova bath, using its stone walls for shelter. Then, reaching the Kremlin walls, they heard female laughter and conversations. The women went to fetch water. It was then that they rolled a barrel of gunpowder under the very walls. The following moves have been officially confirmed: the underground of the Gostinodvorskaya Church, the remains of which are located in the courtyard of the State Museum of the Republic of Tatarstan, - the passage from the church led towards the Kremlin, another large underground is located nearby on the street. Chernyshevsky. There is also a third - under the Boratynskys' estate.
Historians have repeatedly recorded legends that the hill on which the Kremlin is located and the adjoining part of the ridge, on the crest of which lies Kremlin Street, are cut by underground passages. Several addresses in this area are known for certain. This is the underground of the Gostinodvorskaya Church, the remains of which are located in the courtyard of the National Museum of the Republic of Tatarstan. Another large underground is located nearby on Chernyshevsky Street. Another large one is under the Boratynskys' estate. There is an underground passage in the form of a round pipe-like gallery under the May 1 square. There are huge multi-tiered cellars under some houses with ancient foundations on Kremlevskaya Street, but the passages leading from them are almost all blocked up and it is difficult to determine the direction and length of these underground catacombs.
NAMELESS TOWER KAZAN KREMLIN
1. Is there an underground passage under Kazanka?
Historians and archaeologists have repeatedly denied these rumors in the press, explaining that it is practically impossible to dig such a long passage under the Kazanka river bed, and it is useless. Nevertheless, these rumors turned out to be very tenacious. Where did they come from?
In August 1836, Kazan was visited by the Emperor of All Russia Nicholas I. On August 19, he met with the archimandrite of the Zilantov Monastery Gabriel, and he, in the presence of his numerous retinue, told the tsar that the crypt of the Church of the Not-Made-by-Hands, located in the monument, was connected by an underground passage to the Kremlin. The monument to the fallen soldiers was erected just 13 years before this meeting, in 1823, according to the project of architects Alferov and Pyatnitsky.
Rumor adds that the message of the archimandrite interested the emperor so much that he wanted to personally inspect this passage, visited the monument and went down into the dungeon.
In my student years, even before the creation of the Kuibyshev reservoir, I also descended into the underground tiers of an ancient structure. The false light of a pocket torch picked out damp stone vaults covered with mold from the darkness. In one place I came out to heaps of yellowed skulls half-buried with earth. Of course, I did not find any underground passage. Only once again I was convinced that it is not so easy. Nowadays, these underground levels have remained under water due to the fact that the level of the Volga and Kazanka has risen.
It is quite possible that an underground passage was dug out of the tent - in case of a surprise attack - even if it was small in length - only 20-30 meters. Such secret exits for royalty were not uncommon then.
It was from this side of the Kremlin that, at the direction of the formidable tsar, a dig was carried out under the Taynitskaya tower. True, he was led from the Dairov tower, which stood under the Kremlin. But since the work was carried out secretly and even from the attackers almost no one knew about it, then when a powerful explosion thundered, everyone was convinced that the digging was carried out from the tsar's tent itself. So, I think, this legend was born, which survived four and a half centuries.
KAZAN KREMLIN
2.The walk to the underground spring
Unlike the mythical tunnel under Kazanka, this move has been repeatedly described in the historical and local history literature, so there is no reason to doubt its existence. The first to mention him was the participant of the Kazan campaign, Prince Kurbsky.
Judging by the numerous testimonies, a secret passage went from the famous Taynitskaya tower of the Kremlin (which is why it got this name) to an underground spring located outside the city wall, on the banks of the Kazanka River. It is useless to look for the beginning of the course in the basement tiers of the current tower, since it was built later, after the conquest of Kazan. And the ancient tower (the Tatars called it Nur Ali Manarasy, the Russians called it Muraleevskaya) was wooden and stood 20-30 meters higher along the slope of the Kremlin hill. It was completely destroyed by the explosion.
The stone steps sloped steeply downward. Then a horizontal underground gallery with stone vaults began. The gallery led to an underground reservoir, also lined with stone. Judging by the fact that practically all besieged Kazan drank water from this spring, the spring was quite abundant. After all, one army in Kazan was about thirty thousand and about the same number of civilians.
The traitor-defector (it is believed that it was Murza Kaimai) gave the besiegers the secret of the underground passage, and it was decided to blow up the secret road with the help of another tunnel.
This important operation was led by Prince Serebryany - the same one who had taken Khansha Syuyumbike to Moscow the year before. The excavation, as mentioned above, began from the Dairov Tower - its powerful stone vaults made it possible to hide from prying eyes. A breakthrough of about 80 fathoms (more than 160 meters), the attackers heard the voices of people going for water - it was always crowded and lively here, like on a city street. At this point, the passage was widened and 10 barrels of gunpowder were rolled here (according to other testimonies - 20). Assuming that each barrel contained 5-6 poods of gunpowder
(about 100 kg), then the charge was powerful enough.
The explosion took place on the morning of September 4, 1552. Ivan the Terrible himself was closely watching him from the hill on which the present monument stands. Legend claims that the explosion was carried out in this way. A burning candle was placed among the scattered gunpowder, and at the same moment the same control candle was lit in the tent of Ivan the Terrible. Here the candle in the tent burned out, but there was no explosion at the Kremlin. The enraged tsar gave orders to cut off the head of the "nemchine - to the mind", that is, a foreign engineer. But as soon as the head of the design fell to the ground, there was an explosion - the tsar did not take into account that the candle in a deep dungeon burns much slower than on the surface.
Was it really so? From historical sources it is known that the "German" (ie, a foreigner, in reality he was an Englishman) who directed the explosive works, Butler was treated kindly by the tsar, awarded with rich estates near Kazan and remained here forever. It was from him that the famous Butlerov dynasty came,
Subsequently, she gave the world a brilliant chemist. By the way, the monument to the great chemist stands at the entrance to the Lenin Garden, not far from the place where another dig was carried out under the leadership of his ancestor.
The chronicler describes the explosion at the Taynitskaya tower in the following way: “at early dawn, a cache with Kazan people, who were walking about, was blown up, and the city wall swam and collapsed, and many in the Kazan city beat with stone and logs, falling from a height, with hedgehog potion (i.e. e. gunpowder) blew up. "
After that Kazan began to experience an acute shortage of clean drinking water. The besieged were forced to use the rotten unclean water of the Chernoozersk cascade. Epidemics began in the city. People, as the chronicle sources testified, "swelled and died." This largely determined the outcome of the siege.
However, the explosion destroyed only the passage to the spring. The spring itself, revered as a saint by the Tatars, survived until the beginning of this century. A pavilion was erected over the place where the spring came to the surface, which stood on the bank of the Kazanka River thirty fathoms upstream (from Taynitskaya Tower). This pavilion was destroyed already in the Soviet years. The spring was filled up, and an asphalt road was laid in its place.
It has been repeatedly suggested that a secret passage under the city wall led not only to the spring. Probably, some kind of offshoot from it came to the surface - so that the besieged could quietly get out of the city. After all, it was in this direction that some of the surviving defenders of the city tried to escape after the fall of the city. Most of them died, but some managed to escape the pursuit.
It is possible that the same move led to the hiding places where the citizens of Kazan could hide part of their treasures. In the event of the capture of the city by enemy troops, it was most logical to arrange such caches just outside the city wall.
The explosion, no matter how powerful it was, could not destroy the entire course, which stretched for many tens of meters. And this is not just speculation. In the mid-thirties of the XIX century, under the direction of the architect P. Pyatnitsky, the restoration of the Taynitskaya tower was carried out. There is information that the builders in the course of these works stumbled upon the remains of an underground gallery that ran inside the Kremlin.
A hundred years later, during a heavy flood in 1926, Kazanka approached the very walls of the Kremlin. According to the documents, at the moment of the highest rise of the water at the north-western corner of the Taynitskaya tower, a sinkhole arose, into which the water rushed with a noise. Historians already then suggested that the water went into the remains of an ancient underground gallery.
Here's what a former garage employee says Kazan Kremlin K. Akhmetzyanov:
“My brother and I were born in a house on the territory of the Kremlin. They grew, one might say, on its towers and walls. I remember very well how, as a child, I more than once climbed into the gap under the Taynitskaya tower. He walked, however, no more than 200 meters: it was very dark, it was hard to breathe, he had to walk along the placers of bones. For some time, in memory of these "travels" of mine, I kept a stump of an old saber found in the underground. Later he got lost. "
It seems that K. Akhmetzyanov is somewhat exaggerating. It is unlikely that the course was more than 200 meters. In other matters, fear has big eyes, it could just seem to him. It is quite probable that it was this passage, going towards the monument to the fallen soldiers, that served as the source of rumors about the digging under the channel of the Kazanka.
Most surprising of all, this move has not yet been discovered and described by archaeologists. We can only hope that sometime in the future the secret of this underground passage will be fully resolved.
The underground passage from the Taynitskaya tower towards Kazanka is the most famous, described many times, but far from the only one. In any medieval city, even during the laying of the defensive walls, a whole system of underground communications was envisaged. Secret passages provided communication with the outside world in the event of a siege. Through them sorties were made and surprise attacks on the enemy were made in the event of a siege. Only too many people used the way to the spring, so the whole of Kazan knew about it. Other moves were kept in the strictest confidence, and only a select few could know about them.
3. Where did the sorties come from?
Sources mention that during the siege of Kazan by the troops of Ivan the Terrible, the besieged often made sorties from the fortress. Along their underground passages - "holes" - they first got into the defensive ditch that surrounded the city wall, and from it - into the location of the enemy troops. To reduce the damage caused by such sorties, mainly at night, the besiegers had to keep special sentries in the ditches. About this, in particular. It is reported in the "Royal Book":
"The trash (that is, the Tatars, the infidels - R. M.) are accommodated in their own ditches, the warriors are tsars in the ditches and they beat them with their holes in the city of utikah."
Where did these "holes" pass? The bibliographer of the KSU scientific library A. Frolov discovered in the archives a letter from the former mayor S. Dyachenko, written on September 11, 1895, addressed to the chairman of the Society of Archeology, History and Ethnography at the Kazan Imperial University N Firsov:
“During the preparation for the opening of the monument to Emperor Alexander II, an underground gallery under a brick vault was accidentally opened on Ivanovskaya Square (the current square on May 1 near the State Museum - RM), which is quite accessible for inspection. In informing your Excellency about this, I have the honor to humbly ask you to report to the presiding society if it would like to conduct a study of this interesting, undoubtedly, ancient structure. "
Scientists soon investigated the part of the course that led to Kremlin side, and came to the conclusion that it is very old, probably left over from the khan's times. True, they could not go far, since the air in the dungeon was very heavy, stale, unsuitable for breathing. In addition, after walking less than a dozen meters, they ran into an earthen blockage. At this, the study ended, and the course was filled up so as not to interfere with the construction of the monument.
Half a century later, already in the fifties of our century, the famous historian, Professor N. Kalinin became interested in this move. He excavated and found that the underground gallery leads from the Kremlin towards the former Gostiny Dvor. The passage had the form of a semicircular vaulted tunnel lined with bricks. True, the historian did not manage to go through this passage to the end and establish the place of its exit to the surface, since he constantly ran into rubble.
In the local history literature, the opinion was expressed that the underground gallery from the Kremlin through the cellars of the Gostiny Dvor goes to the Nikolskaya (or Gostinodvorskaya) church (now there is an archival school). In particular, the famous local historian N. Zagoskin in his famous "Sputnik in Kazan" claims that the underground gallery leads from the cellars of the Nikolsko-Gostinodvorskaya church towards the Kremlin. True, he does not specify whether he himself studied this move or relies on the descriptions of others. But if this is so, then the passage (or part of it) was dug at a later time, after the capture of Kazan, since both Gostiny Dvor and the church were erected much later.
Sorry, study the moves. Walking under the former Gostiny Dvor is not so easy, since they are either filled to the brim with earth and debris, or are carefully walled up. Meanwhile, one of the first directors of the State Museum V. Dyakonov recorded the story of an eyewitness who, using these cellars and ancient passages, even in the 1920s, passed underground almost all of Voskresenskaya (now Kremlin) Street.
Over time, other moves were discovered. So, in 1924, local historian V. Smolin discovered an underground passage on the territory of the Kremlin, going towards Bulak in the courtyard opposite the Annunciation Cathedral. Unfortunately, due to lack of funds, it was not possible to study this move more thoroughly, and later they simply forgot about it.
4.Found on Grivka
About 7-8 years ago, a resident of one of the private houses located on Grivka behind the Youth Center (Poperechno-Grivskaya St.) came to me. They then dug a potato storage cellar (underground) under the house and stumbled upon underground brick vaults. They began to hammer with a crowbar ... Under the vaults, a void was discovered, leaving in both directions, some kind of underground passage, apparently very old.
I, of course, immediately went to Grivka. Descending underground, I saw a very peculiar hole. Not tall, about seventy centimeters in height and the same width, it resembled the gaping mouth of a Russian stove. The brick with which the manhole was faced differed from the modern one - it was wider and flatter. The mortar was also unusual, which did not succumb to either time or dampness. But the most interesting thing is that the manhole was double: next to it there was exactly the same one, closed up by the owners as unnecessary. And between these two passages there was a third - very narrow, only 30 centimeters.
What is this move? What is its purpose? The owners just shrugged their shoulders. Remains of an ancient aqueduct? Some kind of sewer? It doesn't look like ... No pipes, no cables, no smell or organic matter residues ... Clean dry floor and the same clean, evenly smeared vaults ...
Before that I happened to visit ancient fortresses in Daugavpils (Latvia) and Demblin (Poland). I saw the same underground passages from the fortress to the far-out fortified forts: double passages with a ventilation passage between them. Exactly the same vaults, faced with brick, only higher. Along the moves, you could walk in full growth. And here - only crawling or on all fours.
The course on Grivka runs parallel to Dekabristov Street. Judging by the fact that a fresh breeze was blowing in the face, vibrating the flame of a candle, the course has an exit to the surface. According to the owners, one spring, during a flood, when the water in Kazanka and Volga rose especially high, the water along the way reached the basement. So on the one hand, the move goes towards the cauldron. And on the other - in the direction of the Kizichesky Monastery.
What if it leads to some kind of treasury, an underground treasure?
The owner of the house, consumed by curiosity, once climbed along it, but, having advanced some meters, did not dare to crawl further - he succumbed to the persuasion of his crying wife and returned back. The cat, on the other hand, runs along this course freely, in both directions and does not return soon.
The length of the stroke can also be judged by the fact that, as the owners said, exactly the same hole on the same line was found under another house on Grivka. It turns out that it stretches for more than one hundred meters.
When I told about this to the well-known historian Professor A. Khalikov, now deceased, he became very interested and wanted to see the course with his own eyes. I brought him to Grivka. But the owners filled the cellar to the brim with potatoes, and it was impossible to see the move. Based on the nature of the terrain, the professor only expressed a cautious assumption that somewhere in these dry and elevated places there could be ancient fortifications, a kind of forward line of defense of the city. However, archaeologists have no information about this.
It would seem, what is simpler: there is a move - crawl along it and explore! You can even defend a dissertation on this material! But not everything is so simple. You need special equipment: gas masks, a field telephone, overalls ... you need specially trained people. We need funds ... Those who wish are found, but here's the money ...
Together with the historian, we outlined a plan for the study of this move and the Kazan dungeons in general. They planned to create a special fund for this purpose. But there were no sponsors willing to bury the money in the ground ”. And the scientist's death that followed soon interrupted these plans.
And yet it can be assumed that those underground "holes" through which the besieged made sorties and "flowed" back to the city looked about the same: they moved there one way, and the other way back. There is a ventilation duct between them. If the enemy discovers a move, it will still not be possible to penetrate the fortress along it: the move is too narrow, you can only move along it one at a time. A heavy stone, an iron door, or one sentry is enough to prevent an invasion. V the Kremlin and everything around it was dug long ago, but outside the city, the passage remained intact.
The possibility is not excluded that leads to some kind of hiding place, a secret hideout. Be that as it may, it must be carefully examined ...
5 the biggest move
I remember that during our student years, Volodya Chebaev and I, a friend and roommate, went to a shooting gallery located under Profsoyuznaya Street. Volodya was an inveterate shooter, ready to shoot without a break even for whole days. I was more attracted by the very atmosphere of this mysterious dungeon, which stretched almost under the entire street. Cars rumbled overhead, unsuspecting people walked. And here there was a thick, echoing emptiness that went in both directions, as far as the eye could see. Dim electric lighting swept out of the semi-darkness streaked brick vaults, tightly sealed vaulted niches, thick, rust-brown iron bars.
They said that if you follow this path to the end, you can stumble upon half-filled pits and wells, in which the bones of skeletons can be seen. Allegedly, someone found here fragments of ancient weapons, someone - ancient coins and jewelry ... And they also said that this course has several branches - both in the direction of the Black Lake and in the direction of the Kremlin.
In the early fifties, outsiders were no longer allowed there - the vaults in some places began to collapse, it was unsafe to walk. For this reason, the shooting gallery was soon closed, and today only old-timers remember about it. Meanwhile, if you strengthen the vaults, remove the rubbish and do the restoration - what a tempting place for tourists, lovers of antiquity, romance and exoticism! Even with a minimal entrance fee, the costs will pay off handsomely ...
When and how did this move appear?
Unfortunately, I have not received an answer to this question either in the local history literature or from construction specialists. Most likely, when along the steep southern slope Kremlin Hill laid a road, erected a retaining wall on the side of Bulak, laid out the vaults with bricks, and made a pavement on top. Some of these works were apparently completed in the 19th century, some - in the early thirties of the 20th century 9 in the area adjacent to the House of Press on the street. Bauman, 19), and part. The adjoining Kremlin was completed in the post-war years. Old-timers still remember the underground cafe opposite the current building of the Academy of Sciences of the Republic of Tatarstan (the former House of Political Education), arranged under the street. Trade union.
Bibliographer A, Frolov expressed an interesting version. In his opinion, one of the streets of old Kazan is hidden under Profsoyuznaya. Semicircular arches and walled-up entrances, in his opinion, are nothing more than the windows and doors of the former street, now found under a multi-meter layer of earth. Is it so? The final answer can only be given by additional research by historians and archaeologists.
6.Cave under the Aleksandrovsky passage
According to experts, the old part of the city on Bogyl-tau (Kremlin Hill) is pitted with underground passages and voids like honeycombs. Not all of them are specially dug passages, some are of karst origin. The most striking of them is the sinkhole under the building of the Aleksandrovsky Passage.
How did it come about? Having built the building, the builders did not burden themselves with the construction of sewers. They brought out the drains under the house, into the voids discovered during the construction of the foundation, and that's the end of it. For more than a century, sewage waters have been actively eroding the fissured limestones and gypsum-bearing rocks under the house. As a result, the cave under the house reached such dimensions that almost the entire northern span of the building, from foundation to roof, went into it.
For many years, a specially created company tried to strengthen the foundation of the building, pumping concrete underground. And everything went like water to sand. (And along with this - and many millions of rubles). This is how this old and beautiful building stands, dilapidated, as after the bombing. It is believed that the void under the Aleksandrovsky passage is connected with other cavities, therefore everything goes away as if into a hole ...
The fact is that from time immemorial, building stone - dolomite - was mined on Bogyl-tau. The stone was used for the foundations of buildings, for strengthening the Kremlin walls, and for the construction of "bricked", that is, stone, palaces and squares. For a thousand years near Kazan (as well as under many other medieval cities) a whole system of adits, underground galleries, and wells was formed. Some of them collapsed, some have survived to this day. For the most part, they are mistaken for specially dug underground passages.
Sometimes basements in old buildings or foundations of the Khan times are mistaken for underground passages on the Kremlin Hill. However, many of them were connected to each other, and may have once represented a single network of underground communications. The fact is that after the conquest of Kazan, new houses were often erected on the old foundations, sufficiently strong and well buried. The years passed. New pavements were laid, at first end, then cobblestones, the cultural layer gradually grew, and the cellars went deeper into the ground. Local historian N. Zagoskin writes about this, in particular, in the already mentioned work:
“Studies indicate that from the old basements of the houses of Misetinkov (now Kremlevskaya, 13 - R. M.) and Boratynsky (the same street, house 7/1 at the corner of Mislavsky St. - R. M.) there are underground galleries in the direction to the Kremlin. In 1894, the persistence of such rumors prompted the Kazan Society of Archeology, History and Ethnography to inspect the basements of one of these houses, namely the house of Misetnikov. Although it was not possible to find underground passages, the result was rather curious. It turns out that this house is built on an incomparably older foundation, has three tiers of basements, which are, so to speak, a whole underground vaulted house with many rooms, passages, descents and ascents. The lower tier of the premises is deepened into the bowels of the earth by at least five or six fathoms (that is, by 10-12 meters - R. M.). In terms of the size of the bricks and the way of laying, the walls bear traces of a very respectable antiquity, which (that is, the walls - R. M.) can be attributed to the Khan's era. In the outer wall of this lower tier, you can see some kind of closed arch. Unfortunately, the rooms and passages were almost half littered with rubble, preventing the inspection of these catacombs. "
Relatively recently, at the end of the eighties of the XX century, some of the houses along Kremlevskaya Street were demolished. It was then that all three underground tiers were clearly exposed, interconnected by secret passages and arched ceilings. I don't know if the archaeologists managed to study this part of underground Kazan ...
Underground capital of Tatars, Underground city Kazan
The Uzbek archaeologist Sarkam Vakhlab claims to have discovered the mythical underground city of Tau-Tishek, to which the surviving residents of Kazan moved after its fall in 1552. In April 1999, Vakhlab's group had information that in the upper reaches of the Kazanka near Old Kazan (details are encrypted), for a long time, local residents stumbled upon walled up manholes in limestone rocks. In the vicinity of the mountains, traces of human activity were found: fragments of ceramics, weapons, women's jewelry, elements of horse harness, etc. The main goal of Vakhlab was the khan's treasury, which has not yet been found.
Therefore, the archaeological expedition was as secret as possible, it recruited archaeologists and excavators from among the closest friends of Vakhlab or his relatives (an exception is the author of this article, taken as the "chronicler" of the expedition, who, three years after its completion, was to publish a detailed report on it ). Naturally, the excavations were preceded by painstaking work in archives, special depositories and libraries of Samarkand, Ulan Bator, Alexandria, Tehran, Berlin and Moscow.
One of the books that "inspired" Sarkam Wahlab on the expedition was the "List" of the recovered scrolls of the Iranian traveler and diplomat Arkibun with topographic maps of Hazi Sabran. Arkibun arrived at the ruins Kazan Kremlin in the summer of 1554, he was captured by the Tatars who were partisans in the local forests, entered into the confidence of their leader, Khan Sahib, and was led by secret paths to the underground city of Tau-Tishek.
“I was shown an abandoned well,” wrote Arkibun, “into which the Tatars descended one after another. I followed their example, for which I had to climb into an oak barrel and find myself in the "underworld". For some time I was walking ankle-deep in water that flowed down the walls of the cave ... and suddenly I saw a brightly lit city square in front of me! The Tatars used oil in the dark to illuminate their city, and in the daytime, using a system of silver mirrors installed on the tops of mountains and trees, they drove the sun's rays into the caves. (...) It was a real underground city with its own Maidan, baths and residential buildings. It reminded me of a huge termite mound! "
Sarkam Wahlab believes that Tau-Tishek existed for about a hundred years. Moreover, it was destroyed not by the punitive expeditions of the Russians, who were very annoyed by the raids of the "cave" people, but by the mineral springs ... flooded the underground city. In addition, landslides, frequent in these places, blocked almost all the entrances to the caves, thanks to which Tau-Tishek has been preserved unusually well! At one time I participated in the excavations of Pompeii, so I can say that landslides and avalanches played the same role with Tau-Tishek as volcanic lava with Pompeii. "
Every day of excavations brought new finds by the participant. Of the significant ones that are really capable of surprising archaeological circles (and not only in Russia!), We can note the discovery of three folios from the khan's library. These are "A Treatise on Morality" by Mun-Byulyar Ahmed Yori, "Song of the Shaitan" (a forbidden book in the Kazan Khanate) and "Healer" by Ashby von Carlos (a book that was still considered a fiction of Goethe). In addition, you can read chess pieces made of high-grade gold, decorated with sapphires (the amber board was destroyed by water), the height of the figures reaches 30 cm! Each of them bears the mark of Ulug-Bek Khan himself ...
“I think that children's chess made of bronze is no less interesting,” says Wahlab. The figures represent the Tatar nukers and the squad of Ivan the Terrible, while the Tatars (black) are all on horseback, and the Russians (white) are on foot, but sitting on cannons! Children’s chess was played differently. With the help of a spring, the "hands" of the blacks could throw spears, and the "guns" fired cherry pits. Thus, the children learned the basics of military strategy. "
The expedition has not yet reached the khan's treasures, if, of course, they are immured in an underground city. Looking at the countless buried corridors, storage sheds and arsenals, I think that the work for the excavators is here for years! But having already made the first steps along the street, which archaeologists called "Khanskaya", the excavators came across a dangerous find: shells of the First World War, lying in scattering around two skeletons in the decayed uniforms of the tsarist army.
Maybe in 1918 some of the underground passages of Tau-Tishek were used as a headquarters by the White Guards? And is it not here that the traces of the mysterious convoy, which was carrying the "gold reserve" of the Kazan bank, to the Crimea are cut off?
This is another secret of the underground city, which ancient labyrinths stubbornly keep to this day.
Adel Khairov
About the Kazan Icon of the Mother of God
It is difficult today to find in Russia a person who has not heard about the icon of the Kazan Mother of God. This icon is one of the most revered and perhaps the most famous in the world. In various, most unexpected corners of the globe, lists of her are kept in churches. There is even a small island in Venice, whose population is made up of fishermen and their wives, weaving the famous Venetian lace. However, not everyone knows that today only her lists have survived, and the miraculous icon itself, whose miraculous discovery and fate abound in amazing episodes, disappeared without a trace on the night of June 29, 1904. According to legend, she should have perished in the flames, just as she was found. None of the many icons revered in the Russian Orthodox Church is widespread in such a number of copies as the Kazan one, because it is to her that our people most often appeal for help, mercy and intercession in difficult moments of life.
On June 23, 1579, a fire broke out in the house of archer Daniil Onuchin, which stood at the beginning of the present Bolshaya Krasnaya Street, which then incinerated most of the city. Soon after this, the Mother of God appeared in a dream to the daughter of the archer, Matryona, and told that her Most Pure Image was hidden in the place of the burnt house. The adults did not take the girl's story seriously, although she had the dream twice more. And then ten-year-old Matryona, together with her mother, began their search on their own. At the place where the stove had previously stood, at a depth of two inches, she found the image of the Mother of God with the baby in her arms, wrapped in an old sleeve from cherry-colored clothes, but the colors on it glowed with pristine brightness. Representatives of the clergy, city authorities, and townspeople gathered - news of the acquired icon spread throughout Kazan. The priest Yermolai took the icon from the ground into his own hands, who later accepted monasticism with the name Hermogenes and then became Metropolitan of Kazan, and later - Patriarch of Moscow. The image was carried with all honors to the nearest church of St. Nicholas of Tulsky, and then transferred to the cathedral. Soon her miraculous power began to manifest. Later it turned out that the found icon is a copy of the Mother of God, called Hodegetria, that is, a guidebook. The popularity and significance of Hodegetria was then immense, and this miraculous icon also disappeared without a trace during the years of repression in the twentieth century.
A copy of the miraculous icon was sent to Moscow, to Tsar Ivan the Terrible. He ordered to build a church on the site where the icon was found and to build a nunnery with it. Matryona got her hair cut into him, taking the monastic name Martha. She became the first of the forty nuns of this monastery, and then its abbess. The “found”, that is, the genuine icon never left Kazan. But the list from her in 1612 (in the time of troubles) remained in Moscow. During the siege of the Poles who occupied Moscow in 1612, the Russian militia could not succeed for a long time. The "noble freeman", who was engaged in robbery and robbery, was waiting for help from Poland, and the threat of the continuation of the master's slavery was very great. Patriarch Hermogenes, who was present at the miracle of finding the icon in Kazan in 1579 and who wrote the well-known troparion "Zealous Intercessor", was then in the dungeon of the Chudov Monastery, where the Poles starved him. The Patriarch was the only one who dared to raise his voice against the impostor. Therefore, the list of the image was transferred to Prince Dmitry Pozharsky from Kazan. After a strict three-day fast all over the Russian land, when even babies and pets did not eat food, and prayers in front of the Kazan icon of the Mother of God, Archbishop Arseny appeared in a dream at night, shining with Divine light, St. Sergius of Radonezh and announced that “tomorrow Moscow will be in the hands of Pozharsky ”. The news was announced to everyone, and the next morning, inspired by heavenly intercession, the Russians drove the Poles out of Kitai-Gorod, and then freed and Kremlin... Thus ended the era of great turmoil.
The celebration of the icon has already been established twice a year - on July 21, the day of its acquisition, and on November 4, when the Russian army won. When the time of troubles ended and Mikhail Fedorovich Romanov entered the throne, a copy of the miraculous icon that was on the campaign was put up in the Moscow Kazan Cathedral. Under Peter I, it was transferred to St. Petersburg, where it was kept in the Kazan Cathedral built in his honor. More than once the icon rescued Russia, the Battle of Poltava, the war with Napoleon ... The role of the miraculous icon in the Great Patriotic War is especially great. In besieged Leningrad, a procession of the cross took place and the prophecy told to Peter I by St. Mitrofan that "while the icon is in the city, the enemy's foot will not step into it" came true. In the battles for Stalingrad, the icon defended Russia on the last patch of land, it was also near Konigsberg and on other sectors of the front, where it was especially difficult.
So, Ivan the Terrible was not the only tsar who deeply revered this icon. His son, Fyodor Ioannovich, ordered to lay a new stone church on the territory of the monastery, and to increase the number of nuns to 64. The icon itself was removed with precious stones by his order. The icon had two vestments: everyday and festive. Everyday robe was made entirely of pearls of various sizes. The festive one was made of gold, on the crown of the Mother of God - a silver crown with a cross, decorated with diamonds, the same crown on the crown of the Savior. During a visit to Kazan in 1767 by Empress Catherine II, the Empress donated a diamond crown to the crown of the Mother of God.
In 1810, a large stone cathedral was laid on the territory of the Mother of God Convent and after the completion of its construction, the icon of the Kazan Mother of God was transferred here with all honors. Here, at the beginning of the twentieth century, a tragedy broke out. Someone with incredible stubbornness began to hunt for the icon - the abbess of the monastery more than once found signs of a break-in. She turned to the police, to the city authorities and, as in the story with the acquisition of the icon, the woman's words were not taken seriously. Once those who came to the church saw that the icon was no longer there ... After a while, a certain Fyodor Chaikin, aka Bartholomew Stoyan, 28, a professional thief, was arrested, who confessed that he had committed this crime ordered to him by a group of persons. He cut the robe and burned the icon. He was sentenced to 12 years in hard labor, where he quietly went mad and died. The case was closed. But the city was agitated for a long time and filled with various rumors, the most stubborn of which was that the icon was not burned, but sold for a lot of money to the Old Believers, and the church watchman was considered an intermediary in this matter. But the abbess of the monastery behaved very strangely in this story. After the icon was stolen, she, so nervous in the months preceding the sad events, unexpectedly ... calmed down. The nuns have heard a strange phrase from her more than once: "Believe me, sisters, the Mother of God is with us."
The cell attendant of the last abbess, who had returned from the Gulag, shed light on this secret, saying that the abbess, foreseeing the abduction, had ordered an exact copy of the icon. And, every evening, leaving the last church, she quietly replaced the original icon with a copy. The original was kept in her cell until the next morning. Thus, it can be assumed that a copy was stolen by Chaikin.
What is true in the legend and what is fiction is difficult to say now. How hard it is to believe that the miraculous image was destroyed. It seems that he is still somewhere waiting in the wings to appear again to the world. Icons such as Kazan do not disappear without a trace. Like all miraculous images, they are given to people for consolation and reward. And on the site of the once destroyed monastery, which was given life in due time by a miraculous icon, a new youth community has recently emerged, which may provide answers to the mysteries of the abduction of the early twentieth century.
In the summer of 2005, a copy of the Kazan Icon of the Mother of God, which had been with the late Pope for a long time, was handed over to Kazan. Now the icon is in the Church of the Exaltation of the Cross.
The Republic of Tatarstan is a fairly large region of our country, which includes many districts, cities and settlements that previously existed outside of Tatarstan. Each of these places has its own legends and traditions, which are no less interesting than the well-known legends about Syuyumbik or Zilant, and deserve that we get to know them.
The Tatarstan people themselves love mysterious stories and myths about their land: it is not for nothing that a competition was announced in the Mamadysh region for the best legend about various places in the region.
The legend about the appearance of the Tatars
Ethnographers will certainly be able to reasonably tell a lot of interesting things about this issue, but we are interested in semi-legendary times, when ethnic groups were not even thought of.
So, there lived two brothers - Bulgar and Burtas (from their names came the names of the city on the Kama River and the people of Burtases). They, in turn, were the sons of the mythical hero Alp, the brother of the Turk himself, who gave the name to many Asian peoples. Here is such a complex legendary family tree.
Actually, there are no other dramatic stories in this matter: two brothers came to these lands with their tribal families and began to simply live, giving rise to the modern Tatar ethnos and culture.
As for the actual word "Tatars", the inhabitants of the republic believe that this name comes from the times when their ancestors lived in the Mongolian and Manchu steppes: the Ta-tan tribe roamed along the banks of the Amur.
Together with the warlike Mongols, it went to the conquest of lands in the west, and settled in the Volga-Kama lands. And the name of the tribe was eventually distorted by other peoples, and so it became attached to the tribe of Ta-Tanya, who became Tatars.
The legend about Bilyar
This ancient city existed for about 500 years, from the second half of the 9th century. It was a very rich, developed city, which was destroyed by the Tatar-Mongols almost to the ground. That is why only legends have come down to us about how the brave people of Bilyar resisted the invaders.
For a long time the Mongols could not capture the city in any way - its walls and defenders were too strong. Then the Tatar-Mongols went for a trick: they caught a lot of pigeons, tied burning rags to them and released them in the direction of Bilyar.
Does this plot remind you of any legends from the history of Ancient Rus? One way or another, a terrible fire began in the city (the city was mostly wooden), the townspeople rushed to extinguish the raging flames, weakening the defenses, and the Mongols took advantage of this and took Bilyar by storm.
The legend of the oracle snake (Elabuga)
In Eastern mythology and Tatar in particular, there are a lot of characters and creatures, one way or another similar to snakes or dragons. One can be convinced of this simply by looking at the symbols of Kazan or by getting acquainted with the mythology of the people.
Therefore, it is not at all surprising that in the places where Yelabuga is now located, the legend about the oracle snake, which lived on the site of today's Devil's settlement, still lives.
However, he was completely non-aggressive, on the contrary - people came to him to learn about their fate, their future. They say that even the famous princess Syuyumbike came to the oracle snake for providence and prediction.
Why is one of the cities of Tatarstan called Zainsk?
Kazan is not the only country boasting an interesting legend about the origin of its name. Small Zainsk also has a pretty pretty history and a dramatic legendary past.
When the ancestors of the modern Tatars came to these lands, they were extremely exhausted by the long journey through dry arid steppes and forests. Therefore, when they saw the river, with joy they began to shout "sai", which in their language meant "water". Therefore, the previously unnamed river began to be called Sai.
Over time, the name slightly changed and began to sound like Zai, and a city appeared on the banks of the river - Zainek. Over time, he grew and was very rich. However, the evil dragon Baraj attacked him, destroying and burning the entire city, destroying almost all of its population. Nobody dared to settle on these lands. The survivors moved a little further from Zai, but even there they did not manage to establish a peaceful life: constantly the settlements of refugees were ravaged by warlike neighbors.
Then the bogatyr Yskhan-bek decided to return to his people the old place where they lived peacefully and well. He went to the old settlement destroyed by Baraja. However, the dragon was no longer there, the hero returned to his people, told them the good news and they returned to their old place.
Over time, the city was restored, but it, like all the Tatar lands, was annexed to the Russian kingdom, and the name began to sound more traditional for the Slavs - Zainsk.
The Legend of the Water Bull (Vysokogorsky District)
To the north-west of Kazan there is a lake, which is named exactly the same as a similar reservoir in Central Asia - Kara-Kul.
According to legend, from the very first times that people settled in the area of the High Mountain, a terrible roar, similar to the bellowing of a bull, is heard almost every night in the vicinity of the lake.
Since no one on land has seen this creature alive, it is generally accepted that the bull lives under water. They called him "su ugese" - "water bull".
Everyone described it differently: someone saw either a snake with a bull's head, or a winged horned fish.
A similar creature lives in another lake - Elan-er. According to legend, a huge snake also lived here, demanding tribute from those who were going to fish or hunt in the local forests. For centuries, no one dared to swim in Yerlan-er, from which the terrible sounds of some monster also sounded. To this day, elderly residents of local villages do not bathe in the reservoir.
However, geologists have their own answer to the question of where these sounds penetrating to the depths of the soul come from: apparently, karst plates and layers are moving, and water is being sucked into the resulting breaches with noise.
Sviyazhskie mermaids
Many old-timers of the villages on the banks of the Volga and Sviyaga in the area of the city of Sviyazhsk claim that mermaids are found in the local waters. There are no reasons or legends for their appearance in these places, but residents say that they saw women mermaids, albeit without tails, walking in the forests.
According to the same locals, in winter mermaids go to underwater caves and wait out bad weather and cold there.
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Ministry of Education of the Russian Federation
Nizhnevartovsk State Humanitarian University
Faculty of Culture and Service
Department of Social and Cultural Service and Tourism
on the topic "The myth of the Siberian Tatars"
by discipline: "Foundations of mythology"
Artist: Antonenkova. A.M.
Scientific adviser: Gumerova. G.A.
Nizhnevartovsk, 2012
Introduction
Siberian Tatars are the Turkic population of Siberia, living mainly in rural areas of the current Tyumen, Omsk, Novosibirsk, Tomsk regions, as well as in Tyumen, Tobolsk, Omsk, Novosibirsk, Tomsk, Tara, Barabinsk and other cities of Western Siberia.
Typical genres of Tatar folklore are epics, fairy tales, legends, baits, songs, riddles, proverbs and sayings. In order to understand the peculiarities of national folklore, a number of plots, motives and pictorial and expressive means, it is necessary to have at least a general idea of Tatar mythology. The myths of the Tatars can be considered in the following thematic groups: 1) mythological ideas about the relationship between people and animals; 2) cosmogonic myths; 3) gods and goddesses in myths; 4) stories about the characters of "lower mythology".
myth legend folklore Turkic
Tatar myths and legends
Echoes of ideas about the connection between people and animals are preserved, for example, in the beautiful fairy tale "Ak b? Re" - ("White wolf"), which tells about the transformation of a wolf into a young handsome horseman. There is a lot of data in fairy tales about how pigeons turn into beauties or beautiful horsemen. The plots of some fairy tales are based from beginning to end on the family-relationship of women and animals.
Cosmogonic myths, or rather, their echoes have survived a little. Nevertheless, they are. So, the Earth, according to the views of the Tatars, was presented as a flat space. It is located on the horns of a huge bull. In turn, this bull is attached to the mustache of a huge world fish that swims in the vast expanse of water. Thus, these universal ideas are reflected in Tatar mythology.
The most ancient ideas of the Tatars about gods are primarily associated with the common Turkic, perhaps ancient Eastern, heavenly deity Tengri. There are several Tengri, each of them performs a very specific, positive or negative, function. Tengri was widespread in the territory of Minor, Central and Central Asia, modern Kazakhstan, southern Siberia, the Lower and Middle Volga and the Urals. It is possible that this explains the peaceful and relatively easy penetration of Islam into the Volga region, the Urals and Siberia. The only ideological force that could somehow resist Islam here was Tengrianism. However, the requirements of the two religions were so close to each other that they became complementary.
Starting from the outstanding monument of the Bulgar-Tatar literature - the poem of Kul Gali "Kyissa-i Yusuf" (first quarter of the XIII century) and up to the end of the 20s of the XX century. practically all works of Tatar written literature are imbued with a very strong influence of the ideology and mythology of Islam. However, in the works of folklore, a somewhat different pattern is observed: the vast majority of samples of those genres that as such formed before Islam are much less influenced by it than written literature. These include ritual poetry, proverbs and sayings, riddles, fairy tales, mythological stories and folk epics. It was these genres that brought to us the most significant data on the pagan mythology of the Tatars, one of the representatives of which is the many-headed Div, or Div-pari. Although Div in Tatar mythology appears as an evil monster, he is sometimes depicted as an assistant to the hero.
One of the most popular and well-known characters in Tatar mythology is Shurale - an inhabitant, and in a sense the owner of the forest, a creature with a hairy body, with one horn, with very long fingers, with which he can tickle a person to death.
Another, much more sinister creature is depicted as Ubyr, sometimes acting in the guise of the bloodthirsty old woman Ubyrly karchyk. It "penetrates" into the human body and "takes" the place of his soul.
Tatar mythology is quite rich in all kinds of spirits - the masters of various elements, which are designated by the general term Iya: Su iyase - the Master of water, Su anasy - the Mother of water, Su kyzy - the Daughter of water, Yort iyase - the Master of the house, etc. Most often they act as masters, often masters of those elements, structures, premises to which they belong.
Description of the characters
Abzar Iyase
In addition to the brownie, according to the legend of the Kazan Tatars, there is also Abzar Iyase - the owner of the barn, living in the yard or in the barn. The Russians do not have an appropriate name for Abzar Iyase, since the same brownie bears his “duties”. Abzar Iyase is predominantly the lord of the cattle. Sometimes Abzar Iyase is shown to people in the form of a person or animals, but only from a distance and at night. He is closely related to cattle. The owner of the barn of his beloved horse braids the mane, brings her food. A horse that Abzar Iyase for some reason dislikes, he torments all night, rides it all night, takes food from her and gives it to his beloved horse. Disgraced horses become boring, thin, it is best to get them out of the yard, so that they do not die.
Albasty
The name of Albasta among the Tatars is a force or an evil creature that lives and appears to people mainly in uninhabited houses, on wastelands, fields and meadows. Albasta appears to the people in the guise of a man, and most of all in the form of a large cart, heap, haystack, rick, tree, etc. Albasta is dangerous because he can crush a man to death, and sometimes he also drinks his blood. When Albasty crushes a person, he feels a strong heartbeat and suffocation.
Bichura
Bichura - the same as the Russian kikimora or "neighbor". This creature is presented in the form of a woman - from one and a half to two arshins. On her head is an irnak, an old Tatar headdress. Bichura lives in living quarters - on the ceiling, underground and in baths, but not all, but only some of the owners. Others set aside a special room for the bichura, where they are fed and watered. A plate of food and a few spoons are left overnight. The next morning the plate is empty, Bichura leaves nothing. And if he gets angry with the owner for something, then he breaks the cup in which she is served food, and scatters everything that falls under her arm. Bichura often crushes a person in a dream, loves to suddenly frighten him and generally mischievous people. Suddenly, out of nowhere, a brick, a log will fly. Who threw the log is unknown. Because of Bichura, they sometimes leave their homes, it is impossible to live, especially lonely.
Bogatyr Idel and beauty Akbike
On the banks of the Shirbetle River, there was once a large city, where a rich khan happily lived in a luxurious palace. His wife, Fatym, was known as a skilled sorceress. The joy of the parents was their only daughter, the beautiful Akbike. Many young men were secretly in love with her, but bypassed the palace, fearing the sorceress Fatyma. The khan's daughter fell in love with the hero Idel. Once he plucked up courage and stole the beautiful Akbike to always be with her. Fatyma demanded that her daughter be returned to the palace. But Idel and Akbike did not obey her. The sorceress became angry, blew and spat on the kidnapper and drove Idel-Volga away from her eyes, to where the current river bed is. Since then, the lovers have never parted.
Genie
According to folk tales, Jinn do not do much harm to people. But, differing in obsession and taking on carved guises, they frighten a person, and meeting with them is at least undesirable.
Ii Iyase
Fabulous creatures, according to the beliefs of the Kazan Tatars, live everywhere - in houses, and in the field, and in the forest, and in the water. Among those who live in houses and courtyards, next to a person, Iyase, or the owner of the house, a brownie, occupies an honorable place. Iyase usually chooses underground for his dwelling, from where he leaves at night. He introduces himself as an old man with rather long hair. The brownie is a caring owner and even a useful creature: he protects the house, in anticipation of trouble, he walks all night, worries and sighs. If some misfortune happens at night, wakes people up, shakes their legs or knocks.
Picen, in the mythology of the West Siberian Tatars, the spirit is the master of the forest. It was believed that it could bring good luck and cause evil, leading into the deep jungle. He was represented in the form of a man (in particular, a handsome old man with a long staff and a knapsack over his shoulders), as well as various animals (for example, a monkey). Pitzen lives in abandoned hunting huts, loves horses, rides on them, confuses his mane, smears it with resin. In the guise of a beautiful woman, he enters into a love affair with a man. One of the stories about Pitsen. says that one day a hunter in the forest met a woman (in the guise of which a picen appeared before him), married her and healed richly. Once, having come home earlier than expected, instead of a beautiful wife, he saw a bogeyman with fangs sticking out of his mouth. She pulled out lizards from her loose hair and ate them.
Zilant
In Tatar legends and fairy tales, a mythological creature that has the appearance of a dragon or a snake.
Tulpar
Winged horse in Kypchak (Bashkir, Kazakh, Tatar) mythology. Corresponds to Pegasus in ancient Greek mythology. Tulpar in Bashkir heroic tales acts as an advisor and assistant to the batyr, whom he helps to defeat monsters; carries the batyr on himself through the air, throws lightning, raises the wind with his wings, shudders the earth with its neigh. With a kick of his hoof, Tulpar knocks out a spring, the water of which gives inspiration to the sesens.
The epic of the Tatars - Mishars is not widespread; it is characteristic of the Siberian Tatars. Baits became widespread, a kind of genre inherent in Tatar folk poetry and in its essence close to ballads. The word beet (bait) is of Arabic origin and denotes a two-line stanza. Later, it becomes the designation of individual works and the whole genre of Tatar folk art. Baits belong to the lyroepic genres of folklore. They are created during or after important historical events (wars, peasant uprisings) or after any exceptional incidents (sudden death, death). Therefore, their content is associated with specific historical, most often tragic, events, and the images have prototypes. Baits are characterized by a first-person narration. This technique is associated with a very deep tradition. In the modern folklore repertoire of the Tatar-Mishars, the Baits genre is dying out.
Among the Mishars, fabulous and legendary stories of book origin are widespread. Fairy tales are considered one of the most enduring genres of folklore: originating in primitive antiquity, they still remain one of the most active genres of prose folklore. Fairy tales occupy the main place in prosaic folklore, although fairy tales about animals were previously a genre variety.
Among the fairy tales there are many heroic ones, in the very names of which, in the designation of the name of the hero, there is the word batyr. But in these tales there is still more epic, rather than fabulous.
In everyday fairy tales, the plot, composition and artistic features are much simpler and more accessible. There are no traditional voluminous beginnings and endings in it, there are practically no repetitions. Their plot is simple and clear and usually consists of two or three episodes-motives. A large place is occupied by dialogues, competitions in wit, play on words. There is a lot of sharp satire in them, but more often of mild humor.
In addition to the genres discussed above, there is another kind of Tatar folklore - aphoristic genres (proverbs, sayings, riddles).
The functions of proverbs are very wide and varied. And the most important among them is ensuring harmony in human relationships. They verbally formalized customary law and demanded its observance. Proverbs in preserving information and transmitting it to future generations were of no small importance. The role of proverbs and sayings in the moral and ethical education of people, especially young people, was great.
A specific group is made up of riddles that outwardly, according to the pattern of the verse, on the one hand, are close to proverbs, and on the other, differ from them in their two-partness: they must always contain an appropriate answer. The origin of the riddles dates back to ancient times - to that distant period when the main economic activity of people was hunting, which required the observance of strict rituals, including taboo, i.e. prohibition of certain words - names of animals, hunting tools, designations of certain actions. On this basis, verbal and short, easily remembered descriptions of various animals and animals, hunting tools, etc. were formed. There are many mysteries associated with the specific conditions of human life and society. The content of the riddles in general is wide and varied.
The music of the Tatar people, like any other kind of art, has passed a centuries-old path of historical development. Lado-intonation (pentatonic) and rhythmic features have common features with the musical traditions of the Turkic and Finno-Ugric peoples.
All the variety of Tatar musical folklore can be divided into songwriting and instrumental music. It was in the song that the emotional life of the people was vividly reflected - its sorrows and joys, holidays and customs, everyday life and historical development. Song creativity of the Tatars includes ritual (calendar, wedding), historical (baits), lyric songs and songs-quatrains or ditties (takmaklar). In folk music, only solo singing, traditionally monophonic, developed.
In ancient songs and folklore dances of girls with their plasticity and grace, shy movements, there is no hint of scope, expanse or revelry. Monotonous movements in small steps in almost the same place in the Tatar folk dance, like drawn-out sad songs, speak eloquently about the modest reclusive life of Muslim girls.
The most common instruments of Tatar musical folklore were: accordion-talianka, kurai (like a flute), kubyz (violin), surnay (oriental musical instrument).
Bibliography
1) http://www.tmk.kz/m/articles/view/--2011-10-08-5
2) "cultural heritage of the peoples of Western Siberia" (1998, Tobolsk)
3) Mythological Dictionary - M .: Soviet Encyclopedia, 1990 (2)
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