Since ancient times, numerous peoples have lived in Siberia. They were called differently: Scythians, Sarmatians, Sery, Issedons, Samariki, Rus, Rusyns, etc. Due to cataclysms, climate change and other reasons, many migrated, mixed with other races or died. Those who survived in these harsh conditions and have come down to our days, scientists present to us as indigenous people - but these are mainly Mongoloids and Turks, and Slavic peoples appeared in Siberia, as it were after Yermak. But is it really so? The most famous definition of the names of the ancient peoples, these are the Aryans and Scythians, their artifacts, burials in barrows, leave no doubt that they are Caucasians. But science divides us into two camps, those artifacts that were found in Europe from the Scythians and Aryans are ranked among the European peoples, and what outside Europe are referred to as the Turks and Mongoloids. But the new science of genetics has dotted the “i's”, although there are attempts at manipulation. Let's take a look at the Slavic and other peoples who have inhabited the vast expanses of Siberia since ancient times, which have come down to our times.
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Many people cannot understand who the Ostyaks are? Here are scattered concepts from different sources.
- Ostyaks - the old name of the Ob Ugrians - Khanty and Mansi. It comes from the self-name As-yah - "a man from the Big River". As-ya - so the Ugrians called the Ob river. Samoyeds were called Samoyed tribes - for example, the Nenets. Ostyako-Samoyeds are Selkups.
- And what does Viki tell us: “Ostyaks are an outdated name for peoples living in Siberia: Khanty, Kets (also Yenisei Ostyaks), Ugras (also Symsk Ostyaks), Selkups (also Ostyaks-Samoyeds)”.
- And this is what the Encyclopedic Dictionary of F. A. Brockhaus and I. A. Efron:
“Ostyaks are a Finno-Ugric tribe living along the Ob, Irtysh and their tributaries (Konda, Vasyugan, etc.), in the Tobolsk province and in the Narym district of the province. It is divided into three groups: northern - in the Berezovsky district, eastern - in Surgutsky, in Narymsky (along the Vasyugan river) and southwestern or Irtysh - in the northern part of the Tobolsk district, along the banks of the Ob, Irtysh, Konda, etc. Name Ostyak is also given to the so-called Yenisei, living in the Tomsk province, on the left bank of the Yenisei and the upper Keti. But this small, dying people has nothing to do with the real Ostyaks and should be considered akin to Kotts, Coibals and other southern Samoyed, now otatar peoples …
On this burning topic, you can read the article "Totemism among the Ostyaks of Siberia (V. Steinitz, translated from German by NV Lukina)".
- And this is what the ancient chronicle says: “The piebald Horde, the Ostyaks and Samoyad have no law, but they worship idols and offer sacrifices as if to God” … This raises the question, what kind of Pied Horde and some of its representatives Ostyaks and Samoyad with a haplogroup N, today they are known as Finno-Ugric peoples.
If you recall, then the armed forces of the Great Russian Medieval Empire were divided into Hordes. The most famous of them are the Golden Horde - Great Russia, the White Horde - Belarus and the Blue Horde - Little Russia (modern Ukraine). These three main old Russian Hordes have come down to our times and are recognizable. Let's remember the colors: red, white and blue. The Blue Horde has betrayed us more than once, many times has been under the yoke of conquerors from Western countries, so the capital from Kievan Rus finally moved to Moscow.
But there was one more Horde, in Siberia and it was called the Pied Horde, its native color is green. The Piebald Horde of Siberia was multinational, one of its tribes - the Turks, gave the color of the banner to many Muslim countries. We find a mention of it, for example, in the "Dictionary of the Russian language of the XI-XVII centuries", from which it is clear that the Pied Horde existed in Siberia, up to the borders of China even in the XVII century: "A drawing … to the Moscow state … from the Ob River up Obdorskaya and Yugorskaya and Siberian lands to Narym, to the Pied Horde”(790), p. 64.
The piebald Horde in Siberia is hushed up or data about it is distorted, in the evidence of the past of this Horde, many of its military units served in Russia-Horde. Some of these tribes appear under the names MADYARS, MAJARS, MOGOLS, MONGOLS, UGRY, BASHKIRS, YASY, YAZYGI, VENGRY, HUNS, KUNS, GUNNS, PECHENEGi. For example, there was a warrior tribe among them, which had a dog depicted on its banner, for them it was a cult animal. From that in Europe they were called psoglavtsy, from a dog's head. The last time the Czech Cossacks were called "moves" foot soldiers. Hody-Cossacks lived along the border of the Czech Republic and Bavaria. They maintained the typical Cossack way of life, at least until the middle of the seventeenth century. The last time the Cossacks-psoglavtsy carried out their military service in 1620, when the Czech Republic lost its national independence. But do not confuse them with dog-heads - in the Middle Ages, these were rare wild people, presumably Neanderthals.
All of these peoples listed above, in the past the Scythians, Sarmatians, Aryans … This is in the Pied Horde of Siberia, the scattered troops of Razin, and then Pugachev, recruited reinforcements into their ranks and left for China, where they united with the Manzhurs, which indicates that the manzhurs were their own for the Volga, Yaitsk and Siberian Cossacks, as well as for the Kalmyks. By the way, the Kalmyks who lived in the Don region in Russia until 1917 were in the rank of Cossacks.
In their culture, religion, lifestyle and appearance, members of the piebald hordes were radically different from the peoples of Central Europe. Therefore, their appearance in the region was perceived by contemporaries as a bright event and reflected it in their testimonies. The men of the piebald hordes were mainly carriers of the haplogroup R1a1. Therefore, their descendants do not stand out among modern Europeans and Hungarians. Among the latter, according to some data, 60% (sample of 45 people) are carriers of the haplogroup R1a1 (Semino, 2000, The genetic), according to others (sample of 113 people) - 20.4% (Tambets, 2004).
In the 15th century, the descendants of the piebald hordes of Hungary took part in the Balkan wars and the conquest of Byzantium by the Turks. Most likely, the word TURKi was one of their names. Some of the already Hungarian participants in these wars remained in the Balkans and Anatolia. After the detachment of the Attoman Empire from the Rus-Horde, the territory of the Middle Danube Plain became part of it. After the defeat of the Turkish army near Vienna in 1683, a gradual transfer of the territory of the plain to Vienna began. Some of the people from the Piebald Horde tribes retained their colors on the flags of now different countries, here are some of them.
A significant part of the Russian people are infected with the centuries-old Turkophobia brought from Byzantium by Greek missionaries who gradually imposed their revanchism on the Russians for their loss. Therefore, a Russian person, instead of recognizing a part of his Turkic roots, is nicer to consider all Scythians and Sarmatians as Slavs, separating them from the Turks, and in fact from himself too. The influence of Byzantine revanchism on the course of Russian history and the Russian spirit is another big topic, by the way an unexplored topic, but what does genetics tell us about this?
Let's look at the fossil haplotypes of the Scythians of haplogroup R1a (3800-3400 years ago).
13 25 16 11 11 14 10 14 11 32 15 14 20 12 16 11 23 (Scythians, Andronovo culture).
In the same work, excavations were carried out with a dating of 2800-1900 years ago, in the burials of the Tagar culture, in the same territory, and again only haplotypes of the R1a group were found. Although a thousand - one and a half thousand years have passed, the haplotypes have remained almost the same:
13 24/25 16 11 11 14 10 13/14 11 31 15 14 20 12/13 16 11 23 (Tagarians, R1a).
There are a couple of variants of mutations, alleles (as these numbers are called) began to diverge slightly, but even then not for all. Doubles are variants of different haplotypes from excavations, or uncertainties in identification. So really haplotypes are very similar, despite the rather large temporal distance, 1000-1500 years. This is the reliability of haplotypes - they change slightly over time. If they have changed in several markers, then millennia have passed. It is also important here that after more than a thousand years, the Scythians of the same genus, R1a, continue to live in the same places. Dozens of generations have passed, and the Scythians in Altai have the same DNA genealogical lines. Time: 1st millennium BC - the beginning of the 1st millennium AD, the "official" Scythian times. " And here:
13/14 25 16 11 11 14 10 12/13 X 30 14/15 14 19 13 15/16 11 23 (Germany, R1a, 4600 years old).
They turned out to be very similar to the haplotype of the common ancestor of the haplogroup R1a in ethnic Russians, that is, the Eastern Slavs, to which modern haplotypes converge:
13 25 16 11 11 14 10 13 11 30 15 14 20 12 16 11 23 (ethnic Russians R1a).
Only two alleles (as these numbers are called) in fossil haplotypes differ from the haplotypes of ethnic Russians, and they are in bold.
Two mutations between the haplotypes mean that the common ancestor of the "Proto-Slavic" and "Proto-German" haplotypes lived about 575 years before them, that is, about 5000 years ago. This is determined quite simply - the mutation rate constant for the given haplotypes is 0.044 mutations per haplotype per conditional generation at 25 years. Therefore, we find that their common ancestor lived for 2/2 / 0.044 = 23 generations, that is, 23x25 = 575 years before them. This puts their common ancestor at (4600 + 4800 + 575) / 2 = 5000 years ago, which is consistent (within the calculation error) with the "age" of the common ancestor of the genus R1a on the Russian Plain, determined independently.
We look above at the haplotype from Germany and at the haplotypes of the Eastern Slavs, for comparison with the haplotypes of the Scythians from the Minusinsk depression:
13 25 16 11 11 14 10 14 11 32 15 14 20 12 16 11 23 (Scythians, R1a)
The difference between the haplotype of the Scythians and the haplotype of the common ancestor of the Slavs is only in a pair of 14-32 in the fossil haplotypes (marked) and 13-30 in the ancestors of the Russian Slavs.
In other words, the Eastern Slavs and Scythians of the Minusinsk Basin are not only one genus, R1a, but also a direct and rather close relationship at the haplotype level.
Below are examples of modern haplotypes of their direct descendants:
13 25 15 11 11 14 12 12 10 14 11 32 - India
13 25 15 10 11 14 12 13 10 14 11 32 - Iran
13 25 16 11 11 13 12 12 11 14 11 32 - UAE
13 24 15 10 11 14 12 12 10 14 11 32 - Saudi Arabia
13 25 16 11 11 14 Х Х 10 14 11 32 - Fossil haplotype of the Scythians, 3800-3400 years old.
And among the Kyrgyz, this haplotype is ancestral for the entire Kyrgyz population of the haplogroup R1a-L342.2:
13 25 16 11 11 14 12 12 10 14 11 32 - 15 9 11 11 11 23 14 21 31 12 15 15 16 with a common ancestor who lived 2100, plus or minus 250 years ago. "Classic" times of the Scythians, the end of the last era. It turns out that the Kyrgyz of the haplogroup R1a (of which they have a lot) are direct descendants of the ancient Scythians.
So we come to the conclusion that with regard to the origin of clans and tribes, haplogroups and subclades in DNA genealogy, the concepts of Aryans, Scythians, Eastern Slavs are interrelated and interchangeable in a number of contexts. We simply attribute them to different time periods, and sometimes to different territories. This is exactly what we attribute, to simplify consideration, but rather, on the basis of the well-established traditions of historical science. It is clear that the Kyrgyz are not Slavs, just as they are not Slavs and Arabs. But they are all descendants of common Aryan ancestors. These are branches of the same tree, Slavs and Scythians are descendants of the same common ancestors, Aryans, carriers of the haplogroup R1a.
Below is a table of the frequency of key haplogroups of the Y chromosome of the peoples of Eurasia (Tambets, 2004)
Let's continue.
It is surprising that in Russian cartography and historical science, the name of the country or area in Siberia - Lukomoria, was not known. Consequently, Western cartographers used earlier, long before Yermak, information about Lukomoria.
On the map of 1683 by G. Cantelli, south of Lucomoria, the inscription Samaricgui, or Samariegui, is made. Who or what samariks are, recently found out the Tomsk doctor of historical sciences, Galina Ivanovna Pelikh (1922 - 1999). She published a detailed article about the first Russian settlers, who were called Samaras and who, according to legend, came to Siberia from the Samara River, which flows into the Dnieper on the left. But was it really so? Galina Pelikh began to deal with this issue and suggested that the departure of the Samars to the troubled 13th-14th centuries because of the Don to Siberia could be caused by the fact that "terrible wars" began there. This is probably why the name of these people as cheldon-chaldon (a man from the Don) took root in Siberia. But Don in Old Russian means a river, and wherever rivers flowed, they were commonly called Don (water). From here: to the bottom, bottom, ship, etc. Along with the generalized name, the rivers were given a name.
When studying these names on world maps, both known and unknown authors from the collection of Count Vorontsov, on them the localization of Grustina is less certain and varies along the Ob from Lake Zaisan to the mouth of the Irtysh. In addition to Sadina, all these maps indicate the city of Cambalech (Khanbalik), located in the upper reaches of the Ob and Serponov, changing its location from the upper Keti to the upper Poluy.
The indigenous population of Siberia clearly distinguished the post-Ermak settlers, who were considered colonizers, and local Russians, both who lived here and who came “beyond the Stone” (the Ural Mountains) much earlier than their compatriots, who did not resemble their European counterparts either in dialect or mentality.
After Yermak, Russian immigrants, having met their fellow blood brothers in Siberia, called them chaldons and kerzhaks. They differed among themselves as follows: Kerzhaks are Old Believers who fled to Siberia from religious oppression, Chaldons are old-timers of Siberia who have lived here from time immemorial, mixed with settlers from the Don, Dnieper and Samara, who were also forced to leave their native places because of religious wars associated with the Christianization of Rus. Therefore, in Siberia, it is customary to call old-timers and descendants of the first Russian settlers, who distinguish themselves from Siberian Cossacks and indigenous people, by chaldons.
Galina Ivanovna Pelikh successfully worked for a long time in the city of Tomsk, she was a remarkable scientist-ethnographer, professor of the Department of Archeology and History of Local Lore at Tomsk University. She specialized in the study of the way of life, language, history and culture of the Selkups, a small people of the North.
For a long time, this people of the Samoyed language group has lived in two isolated enclaves. One part - in the upper reaches of the Taz River and in the polar Yenisei, and the other - in the middle reaches of the Ob, more precisely in the Tomsk region.
During her scientific life, Galina Ivanovna traveled around many remote places of Western Siberia. Among her respondents and casual acquaintances during the expeditions came across Russian old-timers Chaldons.
She also met those who had nothing to do with the peoples who fled to Siberia because of religious oppression. They also had nothing to do with the Cherdynians, the Mezens and the Ustyuzhans, etc.
But what kind of people are they, Chaldons?
Galina Ivanovna, in her scientific expeditions, simultaneously wrote down stories, traditions and legends of the Chaldon old-timers. Shortly before her death, she finally found time to distract herself from the Selkup theme and pay attention to the materials on chaldons that had accumulated over decades. She wrote: “Over the course of 30 years (since the 1940s) I had to repeatedly visit various villages of the Middle Ob region, collecting material on the ethnography of the Narym Selkups. The Russian population of those places was of little interest to me. Now, when looking through the expedition materials of past years, we found numerous mentions of some Kayalovs and a number of stories recorded from their words, both about the Selkups and about the Siberian old-timers Kayalovs themselves and about their distant ancestral home on the Kayala River”.
For specialists studying the history of Siberia, her article "Obskie Kayalovs about the Kayala River" produced the effect of an exploding bomb. True, the majority of scientists have not expressed their assessment of this powerful in its importance, but small in volume, material. Maybe they never read it, or maybe they didn't want to read it. Although not all. Professor of Tomsk and Altai State Universities Alexei Mikhailovich Maloletko, did a lot to popularize Galina Ivanovna's discoveries, and was also able to offer his vision of the history of the origin of the chaldons. His article "The First Russian Colony in Siberia" found a great response from readers. Long before these authors, Mikhail Fedorovich Rosen, an Altai scientist and ethnographer, drew attention to the reports of many pre-Ermakian sources about ancient geographical names familiar to European Russia,common in Siberia: "Lukomorye", "Samara", "Sadness", etc.
So, what are these people? Chaldons for hundreds of centuries lived in Siberia in closed communities, having managed to preserve the Russian language in its original performance, which allows them to firmly identify them as a people of Russian origin. The many outdated forms of sounding Russian words, terms that have dropped out of our language, original phrases and much more, even with a cursory acquaintance with the speech samples of the Chaldons, allow linguists to draw a certain conclusion about the long-standing separation of representatives of this people from the main Russian-speaking array.
The Stolypin reform and the events of the Soviet period completely destroyed the usual way of life in Chaldon villages. At present, there are practically no such settlements in Siberia. Some of the settlers who joined the Siberian old-timers have preserved the legends about their past. Galina Ivanovna had the happy opportunity to write down the legends and stories of some of the chaldons, who have preserved the stable oral tradition of their own history.
According to their stories, the chaldons came to Siberia 10-15 generations before Ermak, i.e. no later than the XIII century. The storytellers gave Galina Pelikh oral information about only a few families (births), referring to the fact that they had come to Siberia to places that had long been mastered by other Chaldon families. Before that, they lived in the Black Sea steppes between the Don and Dnieper rivers. There they were called “samaras” and called “pajo2”.
According to the Kayalovs, in their old homeland around them lived the same as them, Russian people who called themselves “Samaras”: “There were no Samaras!” The Kayalovs themselves lived on a tributary of the Samara River that flows into the Dnieper. She had a name - Kajala. They carried their surname from the name of this river. Its name in this form has not survived to this day.
The Chaldons were mostly pagans, only some of them, being immigrants, were Christianized in ancient times. But in the absence of connection with religious centers, their Christian faith has degenerated, creating a kind of simplified symbiosis of paganism with elements of Christianity.
The official church could not allow this, considering them pagans and apostates, and therefore the word "chaldon" in the mouths of the Cossacks and other Siberian new settlers began to be deliberately mocking, derogatory: narrow-minded, stubborn, underdeveloped.
These factors influenced not only the negative attitude towards the Chaldons, but also the suppression of their merits in the development of Siberia. Not a single chronicle, not a single document of the Moscow kingdom speaks directly about the early Chaldon population of Siberia, just like about other Russian peoples and about the Cossacks of Siberia, even before Ermakov's times. Semyon Ulyanovich Remezov has some information about the chaldons and Samars in his History of Siberia and in some other Russian documents of the 16th-17th centuries.
On the map of the Dutch cartographer Abraham Ortelius, published eleven years before Ermak's campaign, the settlement of Tsingolo (chaldons) was shown in the Middle Ob region.
Galina Pelikh noted that some of the chaldons divide themselves into two groups. Those who came from the Don called themselves chaldons. And those that came “because of the Don” are Samaras. Both groups make fun of each other for speaking, habits, etc. But among the newcomer chaldons, there were also indigenous inhabitants, those who were joined by the settlers. These indigenous, which had no name before, were called Sindons, Issedons in even more ancient times, they are also sulfur with the localization of residence in the country of Serik (Siberia) - the direct ancestors of the Serbs.
If you remember, in Scythian times on the territory of present Siberia lived what scientists call them - Andronovites. Some of them moved to the territory of present-day India and it was there that their language, called Sanskrit, was preserved, and in fact it is the Old Russian language. But no matter how they are called, this is what those ancient pra-Russian peoples, a small part of which have come down to our times. This is an illustrative example of the same language group, when our ancestors inhabited India (Dravidia), Old Russian and Sanskrit will be clear to you without translation. Another indicative example of the migration of peoples and the exchange of cultures, when some part of the Proto-Slavic peoples from India moved back, bypassing the territory of Central Asia, passing the Caspian Sea, crossing the Volga, they settled on the territory of the Kuban, they were Sindi. After they formed the basis of the Azov Cossack army. Around the 13th century,some of them went to the mouth of the Dnieper, where they began to be called Zaporozhye Cossacks. But the proto-Slavic peoples of Siberia, who made a long transition to India, and then to the Kuban, for a long time among the rest of the Cossacks of Russia were called Tartars, and then Tatars.
In the post-Ermak era, the Russian population in Siberia was replenished with immigrants from the Russian North - from Mezen, Pechora, from Ustyug, Perm, Cherdyn and other places. Apparently, then representatives of the second (post-Ermakov) wave of Russians gave the name cheldona (chaldon) a derogatory nickname. It is recorded in a negative sense among the Russian inhabitants of the lower reaches of the Ob. We know that the families of the Cherdyntsevs and Ustyuzhanins (obvious natives of the Russian North!), Living in the Kemerovo Region, and the old-timers of the Altai Territory, still use the word "cheldon" in a derogatory sense (goof, blockhead, dumb). The word "cheldon" ("chaldon") acquired this meaning in the Trans-Urals, where the Post-Ural Cossacks saw in the earlier Russian settlers from the Don primitive people, engaged in hunting and fishing, who had forgotten agriculture.
The nickname cheldon for the Yenisei was brought by the Cossacks of the second migration wave. And the third wave of immigrants (at the turn of the 19th and 20th centuries) adopted this nickname and extended it to their predecessors - to the Russian population of the second wave.
Moreover, the negative meaning of this nickname has intensified here. The word "cheldon" in the Irkutsk province began to mean a robber, a vagabond, a robber. It is made up of two components. The first component comes from the Old Russian word "chelo" - (forehead, head), the very first, initial, the second is associated with the Don. Consequently, cheldon is the first (native) from the Don or a person from the river. This nickname was given to the first Russian colonists (Padzho-Samaras) by the Cossacks of Yermakov's "draft". The ethnonym "cheldon" can also be spoken about in connection with the ancient peoples known to us from the documents of antiquity: the Issedons of Siberia and the Sindons (Sindons) of Tmutarakan (Taman-Tamarkhi). Cheldon is a river man, don in Old Russian is a river.
But the modern historical science of China defines the ancestors of the Russians, the Siberian people of Usun. Here is a description of the Usuns from the Chinese chronicles: "tall, the color of the eyes is blue and green, and the hair is yellow and red (red)." Other northern neighbors of the Chinese, dinlins (dinlin in Chinese means "red", and also derived from long, tall), had similar characteristics. The "bearded people" of the Daurs, who lived along the Amur River and later moved to Manchuria, also had a European appearance. Here you need to know that part of the territory occupied by the Usuns, Dinlins, Dauras was designated Serika (Serbika), that is, Siberia, on medieval maps.
It is curious that the Selkups call the Russian cheldons "pajo". The Kayalovs, the Russians of Samara, were also called by their neighbors when they lived on the shores of the warm sea “beyond the Don”. The European occurrence of the word "pajo" in relation to Russian (pajo-rus) is also noted by V. P. Kobyakov. At the same time, the spread of this word in the center of Asia among the Khakass (ajo, ajo) is noted by L. R. Kyzlasov. The ancient Khakass in the 6-7 centuries gave the title ajo or ajo to the sovereign, legislator and supreme judge in one person. In the last period of its existence, the Khakass state was a feudal federation of four principalities. Each of them was ruled by princes from the aristocratic Khakass clan Khyrgys, who added the title "ajo" to their name. Botu-Azho, who participated in negotiations with the Russians in 1714, was an excellent, highly competent diplomat. He not only spoke Russian, but also knew Russian literacy. It remains to be assumed that the aristocratic family of Khyrgys was founded in the 6th century by the Pajo Russian people, who gave the Khakass literacy, statehood and law-making. And as soon as this clan was forcibly resettled from Khakassia, statehood immediately collapsed.
Thus, the appearance of Russian-Pajo in Siberia is postponed at least in the 6th century. But the question remains, where did the Russian-Pajo come to Siberia, from what sea did they bring the toponym Lukomorye here?
This resettlement took place from the shores of the icy sea, as evidenced by old Russian legends and chronicles. In the "Tale of Bygone Years" the Eastern Slavic ancestral home is mentioned under the name "Great Skuf" (ie Scythia). Old Russian legends tell about the Siberian lands, as about outlandish "midnight countries", where half a day and half a night, stretched out like a bow by the cold sea east of the Stone (Urals). Very colorfully described in the tales of the Siberian lands by A. S. Pushkin, his famous "Lukomorye" is known to many from school, and the life of peoples in Siberia in very ancient times is described in the tale of A. N. Ostrovsky "Snegurochka", where Berendeevo kingdom is located in today's large-land tundra. In the Arkhangelsk epic about Ilya Muromets and his son Sokolnik, recorded by V. P. Kireevsky, it is said thatthat Sokolnik hails from Siberian Ukraine (Siberian Ukraine is the ancient Russian name for the Far North, emphasizes Dr. of philosophy V. N. Demin) from Alatyr-stone, which is in the icy ice ocean. Analyzing the "Russian Vedas", one can find out that the Alatyr-stone is the Severnaya Zemlya archipelago, located in the Kara Sea. Thus, the toponym Lukomorye was brought to the Tomsk land from Taimyr, i.e. from the obskoy lip. Memories of the climatic cataclysm that forced the ancestors to leave the northern ancestral home are preserved in the memory of the people. Doctor of Philosophy V. N. Demin, who has devoted his last years to the search for the legendary Hyperborea, cites the following lines written in the Russian north. “Unlit darkness has befallen us, the sun is extinguished, bright, do not reveal your light. On the faces of the earth, before the evening in the daytime hours, a very dark night fell. The bright moon refracted into darkness, The stars in heaven extinguish your light … The earth and the waters cut your fruit Pade from the heavens burning glanders, Break the unripe wheat. Change your nature to the sea. Come winter, very fierce, Kill the green grapes”… So, grapes grew in the Ob Bay, which means that the climate was then warm.
Interesting information about how Siberians dressed about 400 years ago was left to us by the Norman Pierre Martin de Lamartinier. In 1653 he participated as a ship's doctor in a Danish expedition to the northern shores of Siberia and wrote a book: "Travels to the Northern Countries." It describes the customs, way of life and superstitions of the Norwegians, Laplanders, Kilops, Borandai (Berendei), Siberians, Samoyeds, Novaya Zemlya (Novaya Zemlya) and Icelanders, with many drawings. He rode on reindeer through the country "Borandai" (Bolshezemelskaya tundra), where the Berendeys lived in antiquity, was in Pechora, Siberia, and stayed in Papin (Lyapin) city. Lyapina is an Ostyak village in the Berezovsky district of the Tobolsk province. Mentioned under the name of "Vogul town" in 1499
Here's what he writes. Important inhabitants of this city wear pants, stockings, a long dress that goes down to their toes; and narrow sleeves, all of broadcloth. Some have one, others have a different color; shoes are made of leather boots, now blue, now red, now yellow, with iron shoes on heels, like the Poles, and on the head is a cloth hat trimmed with a black fox, squirrel, ermine, and some with sable, as you can see in the picture …
As for the women, they are very beautiful, white and plump, with dark blond hair and, like all Muscovites, very welcoming. Like their husbands, they wear a dress up to the feet of red, purple or blue cloth, sewn like a half-coat, trimmed with white fox or sable fur, with long hanging sleeves that are pinned to the dress. They have no other sleeves where they could place their hands, since the sleeves of their shirts are unusually long, and each is up to 5 cubits in length; They are sewn from very thin linen and gathered in folds on the hands. A kind of oval cap is worn on the head, and the hair is braided in braids decorated with ribbons that run down behind the shoulders. Their shoes are made of Russian morocco. They also wear belts of medium-sized pearls. Thanks to Lamartinier for the details, but Pushkin describes the same thing in Russian fairy tales.
We have come down to photographs more than a hundred years ago, what the common people were wearing. For the most part, in these photographs you will not see decently dressed people, the "censorship" tried to make the Russian people look always in rags and rags. But rare pictures have come down to us, despite the efforts of "well-wishers".
The mention of the Borondai country and the Barandey island is also interesting. We know about this ancient people from the tale of A. N. Ostrovsky "The Snow Maiden", where the king Berendey wisely rules the Berendei:
"The action takes place in the kingdom of the Berendei in prehistoric times."
It is hardly worth looking for an answer in the historical concept of this name, but I will still give it. The Berendeys are part of the later Slavic, but Turkic in origin, ethnographically close to the Pechenegs tribe. Like other peoples of the North, due to climate change, they migrated in search of better lands. Mentioned in Russian chronicles of the 11th - 12th centuries. They roamed beyond the eastern borders of Ancient Rus. It was the Cossack tribe of the future Black Hoods (black hats) who moved from the Berendey Kingdom of Siberia to the Russian Plain. Cossack hordes (troops) have recently inhabited vast territories of Primorye, Siberia and the Russian plain.
Let's now see how below, using the given example, Tomsk scientists designated Siberian peoples living in different time intervals.
And here below, in the sketches, the Siberian peoples are presented in the representations of the scientists of tsarist Russia.
About Tatars, this is a separate topic, but it is better to have a few details in pictures with texts from the history of the past.
Concerning the Tartar religion: “There are more idolaters in Tartary than the Mohammedans. They worship two gods: the god of Heaven, whom they ask for health and discipline, and the god of the Earth, who has a wife and children who take care of their flocks, crops, etc. Therefore, they ask him for these things in the following way: rubbing the mouth of his idol with the fattest meat when they eat, as well as his wife and children (small images of which are in their homes), the broth is poured into the street for the perfume. They keep the god of Heaven high and Earth low. They believe that human souls are immortal, but they pass from one body to another, according to Pythagoras. They also worship the Sun, Moon and the four elements. They call the Pope and all Christians infidels, dogs and idolaters."
Let's continue.
Now let's move on to viewing photographs that capture the peoples of Siberia, presented to the general public in different parts of the world.
Let me remind you that the Russians reached the banks of the snowy Obdora River long before Yermak. Studying these legends, Tomich, writer and journalist Vladimir Kolykhalov, emphasized that the Russians who penetrated the Siberian Lukomorye in ancient times adhered to strict customs and uncompromising honesty. This honesty has an etymological relation to Artania, since the word "Arta" is translated from ancient Persian as Truth, High Truth, Truth, Law.
Isaac Massa (1612) also mentions the settlement of Siberia by Russians before Ermak "with the help of meek measures and love." Boris Godunov, being the regent under the feeble-minded tsar Fedor, sent Fyodor Dyak to Siberia for reconnaissance, who, upon returning, reported: "There are many Russian people in the unknown eastern countries."
The remarkable Tomsk ethnographer GI Pelikh established the two-layered nature of the old-time population of the Ob region. One layer is associated with the conquest of Siberia by Yermak's Cossacks at the end of the 16th century, the other is more ancient, pre-Ermak. The Selkups, the indigenous inhabitants of the Ob region, according to GI Pelikh, treated different Russian old-timers as different peoples. The Selkups called the early Russians "Pajo" and treated them very kindly, they are chaldons. The Selkups were wary and even hostile to the late Russians, called "Kasak", "Kasa-gula", they are the Cossacks who went from Ermak.
Apparently, it is precisely with the ancient, preserved from Artania, the old-time stratum that the “dialectisms, inherited by the Russian language from the most ancient era, fixed in the Ob region, are associated. Ethnographers note that the "texts of epics recorded in the Ob region show great closeness to the common Old Russian epic" and emphasize: "… perhaps nowhere, except for Northern Russia, has such an old Russia preserved as in Siberia."
And finally, what does Russia mean in the Russian North, in Russian Siberia?
The word "Rus" also has one more meaning, which I did not read in books, but heard firsthand from a living person. In the north, behind forests, behind swamps, there are villages where old people speak in the old way. Almost the same as a thousand years ago. Quietly I lived in such a village and caught the old words.
My mistress Anna Ivanovna once brought a pot with a red flower into the hut. She says, and her own voice trembles with joy:
- The flower was dying. I took it to RUSSIA - and it bloomed!
- To Russia? I gasped.
- To Russia, - confirmed the hostess.
- To Russia ?!
- To Russia.
I am silent, I am afraid that the word will be forgotten, it will fly away - and it is gone, the mistress will refuse it. Or did I hear it? You need to write down the word. He took out a pencil and paper. For the third time I ask:
- To Russia?
The hostess did not answer, her lips pursed, she was offended. How much, they say, can I ask? For the deaf, two mass do not serve. But she saw the chagrin on my face, realized that I was not mocking, but for the deed I needed this word. And the hostess answered, as she sang:
- To Russia, falcon, to Russia. On the most, that neither is, Russia.
Be careful careful I ask:
- Anna Ivanovna, will you be offended by me for importunity? I want to ask.
“I won't,” she promises.
- What is Russia?
Before she even had time to open her mouth, the owner Nikolai Vasilyevich, who was silently warming himself on the stove, take it and bark:
- A bright place!
The hostess took her heart from his barking.
- Oh, how you scared me, Nikolai Vasilievich! You’re sick, and you don’t have a voice … It turns out that your voice has cut through.
And she explained to me the honor of honor:
- We call a bright place Russia. Where is the sun. Yes, everything is bright, read it, so we call it. Fair-haired guy. Fair-haired girl. Light brown rye - ripe. It's time to clean up. Have you ever heard of it?
Recorded by Stanislav Timofeevich Romanovsky (1931-1996) Russian writer, member of the Union of Journalists of the USSR.