FOLKLORE:
LEGENDS AND TRADES
TOPONYMIC AND ETHNOGENETIC TRADES (ABOUT THE ORIGIN OF THE KIND)
MOUNTAIN AKKINTS
There are few oral (folklore) traditions about the origin of the Akki clans. However, they represent a very interesting source, although, of course, not entirely reliable. A folklore text, even if it is a historical legend, cannot be completely reliable, but can only contain some relatively reliable information or indications of some reliability of events.
All available texts can be conditionally attributed to different historical periods: the medieval period, the later historical period reflected in legends, and the period before the Middle Ages, that is, an earlier historical period. It is not difficult to establish a conventional historical framework for the events reflected in historical legends. One of the earliest recorded legends about the Akkin people, according to the stories of old Akkin people, dates back to the middle of the 19th century, but the events it narrates date back to the early Middle Ages [Ippolitov 1868]. The earliest (also oral) version of the origin of the Akkin people from Akki-lam is given in the famous work of Bashir Dalgat “The Primitive Religion of the Chechens”:
“There, in the direction of the Bash Lama, the old Chechens say, there are mountains from which rivers flow. Assa, Fortanga, Geha. These are the Akki-lam mountains; “Lam-Krists” (mountain Christians) live there, or at least lived there during the time of our ancestors. This is our cradle, like other Chechen clans. Fourteen generations have passed since our part of the “lam-crists” left their nest due to scarcity of land and stretched out until the sunrise. The Nakhchi (Chechens) clans ate pork at that time and were “Russian”, i.e. Christians. Judging by that legend, the Chechens in the mountains were Christians 400-500 years ago; Obviously, they remained so for a long time after they were evicted from the mountains to Ichkeria (foothills) and further to the plain. Until they began to forget the faith and teaching they brought from the mountains.” (However, I note that Bashir Dalgat quotes a Chechen’s story from a publication in the Terskie Vedomosti newspaper in 1870.)
Lam-Akka, according to legend, is the ancestral home of all Akki people, and folklore records already testify to the Akki-Aukh people who came from Lam-Akka already in the 1970s. “Once upon a time, the Akkin people who came out of Shami,” the legend says, “settled under Mount Kazbek, but, quarreling with the Batsavi-Gurji, they were forced to leave for the area of GIula, which, according to the narrator, was the Akkin people from the villages. Boni-yurt, was located in the upper reaches of the river. Armkhi or r. Assy. Kalmyk attacks forced the Akkintsy people to leave the GIul (cf. the right tributary of the Assy River - Guloikha) and settle on the river. Michik, but when the Kalmyks (GIlmakhoy) attacked them again, the Akkins moved to the mountains to the river. Yamansa, where they formed their settlements" [Volkova, 1974].
Among the legends about mountain societies, the legends about the Akkintsy stand out for their rare plots, including the description of the events presented about the beliefs of the Akkintsy, about their opposition to the external enemy together with neighboring societies.
There is evidence (legend - according to Ippolitov), dating back to the events of the 14th-15th centuries, about the arrival of certain European missionaries (?) - “Firengs”, who settled near Lake Galanchozh, to the land of the Akkin society, and about the military clash of the Akkin people and Terloev people with "Firengi".
The very fact of such joint actions testifies both to friendly relations among tribes living nearby and neighboring each other, and to the perceived need to conclude an alliance among warring families or tribes in order to unite against a common enemy. “The Akin people claim that four hundred years or more ago, armed people, Europeans (fireng), came from the Galgai societies and settled near Lake Galanchozhskoe. On the mountain lying on its southern bank, they built a church, surrounded it with a stone fence, with four gates - for the Tushins, Galgaevites and local tribes. Each gate faced the mountains occupied by the mentioned tribes. The construction of the church was accompanied by great difficulties and obstacles on the part of the mountaineers, who were still pagans at that time, but despite this, the church was erected, and then, the legend adds, people began to flock from Chechnya, Georgia, Galgai and surrounding communities to pray to the church to the God of Christians, and each people entered separately through the gates made for them in the fence. This order of things continued for several years, and the Europeans were on the most peaceful and friendly terms with the natives. But then, little by little, they began to oppress these latter, taking away their women and property, and all the mountain families, even those who were at enmity with each other, having concluded an alliance, rebelled against the newcomers. After a short, but persistent and bloody war, the Europeans were defeated and retreated again along the same road through Galgai. The Akkinites and Terloevites are still [i.e. in 1868 - approx. mine: O.B.] still show the place where they had their last bloody battle with these foreigners, after which they were forced to retreat” [Ippolitov, 1868].
So, based on the information of the storytellers, the chronological framework of historical events according to the legends about the Akkin people ranges from “from 860 to 400-500 years ago,” that is, from the 10th century to the 13th century (!). Such a reference to the time of action in legends is not so unreliable for Chechens. Quite the contrary, considering that teip traditions oblige one to remember the names of one’s ancestors over several generations. The indigenous mountain people of Akkin, like representatives of other teips, despite life circumstances and the cataclysms of history, remember their ancestors as well as in the past. Nine to ten generations of long-livers, as the majority of the mountaineers are, constitutes the marked period of time - five to seven centuries!
In 1973 from a village resident. Bamut Ismail Medovich Muradov (born in 1929) I. Dakhkilgov recorded the genealogy of the performer, according to which the hero of the family legend Med is his ninth ancestor. So the events associated with the resettlement of Meda and the founding of settlements in Akki are actually correlated with the time of the great migration of peoples.
Historical legends are characterized by reference not only to real names or events, but also mention of material signs of time: bows and arrows, homes and clothing, details of everyday life and economic activities. What is not always amenable to true interpretation is certainly interpreted among the people in its own way and is never left without explanation. So, for example, in the legend “Akberg” we are talking about a solar burial ground, supposedly built in honor of Akberg’s daughter, and about the tower villages of his four sons, apparently built by these sons. Thus, the legend gives its own interpretation, its own explanation for the appearance of the burial ground in these places. We find the same local reinterpretation in many other legends. This occurs due to the fact that the connection between generations was once interrupted and, accordingly, the transfer of true knowledge about the subject has already been lost. Perhaps this happened as a result of simply relocating to places that had once been founded and inhabited by other tribes or clans, and therefore the new inhabitants of these places were not at all familiar with the previous traditions and customs that prevailed here. Thus, the original meaning of the famous Chechen stone crosses, about which they tried to learn from local residents back in the archaeological expedition of V.F., was probably forgotten or unknown. Miller in 1886. N. Kharuzin, describing this extraordinary expedition and meetings with local residents in the essay “Across the Mountains of the North Caucasus,” reports the following: “Krom? They consider the ruins of churches and Christian chapels to be sacred places. once upon a time, according to legend, there were crosses to which in ancient times people went to pray; and now, past many similar places, although not a trace of these crosses has survived, the local residents walk with vain fear, piously take off their hats and bow” [Kharuzin 1888].
In the legend about the petrified girl, two interpretations are given at once, but both are connected with the power of the curse word: (1) the girl, unable to help her beloved, curses herself - “May I turn into a cold stone!”; The mother, seeing her daughter having fun carefree by the river and forgetting about the work given to her, curses the girl - “May you stand like a stone that is colder than ice!” [Tales 1986, “Cross-Stone”].
As for the famous mountain towers in Akki and the surrounding area, the Akberg legend says nothing about their construction, and their presence is confirmed as an everyday fact, and it is unclear whether the towers were also built under the Tsesenyakans or by the Tsesenyakans themselves . Historians note the active construction of towers and the appointment of princes as an element of the feudalization of mountain societies precisely in the Middle Ages.
In all likelihood, such variants of the origin of Akka as a separate place of settlement for representatives of one clan and its villages reflected the motives for settlement through the deliberate seizure of someone else's land. Being from Tarki, a certain Akberg set his sights on the land of another family - the Tsesenyakans, who lived in the town of Mozarg. It is not known whether the Tsesenyakans were residents of these places for a long time or settled these areas shortly before Akberg; this is not mentioned in the legend, but the very fact of expelling people from their homes through sophisticated deception-forgery-cause for war (!) is clearly not noble and malicious. “There are towers in a beautiful place in Mozarg. The Tsese-nyakan clan lived in them. Akberg liked their land and dreamed of getting it. He was looking for a reason to start a quarrel with the Tsesenyakan family” [Skazki 1986, No. 18]. The insidiousness of an impartial reason takes on the character of an insult “tset” (“tsIet”). This is the only way, according to Akberg, to seize someone else’s land: deceive, accuse, scare, intimidate. The notes to the text of the legend note the following: “... in ancient times, tsIet was taken from the body of a killed enemy: either scalping the beards, or cutting off the right hand along with the forearm, or cutting off the ear. Usually such “trophies” were hung in front of the tower. Taking cet from a living person (say, cutting off an ear) was considered equal (sometimes more) to murder. In the legend, the staged theft of jewelry is presented not as ordinary theft (then it would not be such a serious act), but as the taking of tsets by means of an insult” [Fairy Tales 1986].
In another legend, the Akkin family is traced back to the legendary ancestor Ga, one of whose four sons was Akke. The historical period in this legend is the same - the Middle Ages. The text processor refers to the characteristic signs of that time. (“At that time there were no firearms yet. People wore chain mail and fought with arrows and spears”). The events that prompted the ancestors of the Akkins to “go to live with other peoples” are motivated in this legend as the impossibility of a peaceful life due to constant wars and raids by some enemy - “powerful but wild foreign people.”
Comparing two versions of legends about the origin of the clan, we are faced with an obvious contradiction: in one case, the Akkins are an alien people (“Akberg came to our mountains from Tarki”), whose offspring were given by the sons of Med, who seized someone else’s land - the land of the Tsesenyakans [ No. 18], in another - the Akkin people are aboriginal migrants, their ancestors - the ancestors of Akke, the son of Ga, fleeing from enemies, first went to the mountains, building towers there, and later “left our country and went to live among other peoples.” Also noteworthy is the inconsistency of informants-narrators regarding the fact that the towers belong to one or another clan: in the legend about Akberg, the towers belong to local residents (and, perhaps, were built by the Tsesenyakans themselves: “In the beautiful place of Mozarg there are towers. A clan lived in them Tsese-nyakan"), and the legend about Ga states that the towers in the mountains were built by the descendants of the sons of Ga, including the descendants of Akke. “The descendants of Nokhcho, Galgai, Akke, Myalkhe settled in the adjacent mountains and began to build strong towers” [Skazki 1986].
In contrast to the legend about Ga, the legend about Akberg also gives an interpretation of the names of the villages of the mountain Akkins Zingali, Vougi (Voygu), Itar-Kale, Kiy (Key) according to the names of Akberg’s sons and explains the names of their clans: “Akberg had four sons. “You are brave in battle,” he said to Kay’s son and settled him in a high place, on a mountain. “And you are a peaceful man,” he said to his son Itar and settled him down in the gorge. He settled his sons Zingal and Voiga among them. From these four sons came the Zingalovs, Voygovs, Keits and Itar-Kalakhois. The place where their tower villages stand is called Akka” [Skazki 1986].
Folk texts, as a rule, cannot be completely taken on faith, but it is also wrong to reject references to real events (descriptions of these events) or any historical information contained in them. Thus, these legends reflected a difficult time for many peoples, including the peoples of the North Caucasus, when a particularly destructive invasion of the Tatar-Mongols, and then the devastating campaigns of Tamerlane (Timur), forced many to seek salvation in inaccessible mountains. This migration, so characteristic of the medieval period, ultimately determined the locations of settlements for a long time.
The tribal legends of the Akkin people, as well as the legends of representatives of other clans, reflected various motives that are so characteristic of the socio-cultural local tradition, such as, for example, blood feud, twinning and atalacy, loyalty to a loved one, maternal love. Akkinets Med, distinguished by his exorbitant strength, does not take revenge on the Shedaloev who attacked him, but puts him on a tower, and when the mother of the Shedaloev comes for her captive son, he receives her as a guest, slaughters a ram and even becomes related to the Shedaloev. “The prisoner’s mother was received as an honored guest; in her honor, Med slaughtered a ram and lowered the prisoner down. Since then, Med and the Shedaloian became sworn brothers, and this relationship was observed by their descendants until recently” [Ibid., No. 106].
Mentions of various villages of Akki are found in legends with plots indirectly related to the Akki people. In the legend “Chopai Garsh” we are talking about a resident of a tower located near the village of Iter-Kale (in the text - Itar-Kala), near the Koivsa cave, and who lived on the fee that he charged from travelers passing along the trail. If the travelers did not pay, then the hero Chopay Garsh, a resident of Akka, distinguished by his strength, threw stones on them, making it difficult to advance and even threatening their lives. But there was someone who could resist the local strongman - a hero with fabulous strength, Cesc Solsa. Driving past the Chopay Garsha tower, he didn’t even pay attention to the stones - they seemed so insignificant to him. Seska Solsa shows her strength - she cuts a large stone in half (!). Thus, according to legend, signs appear in the vicinity of Akka, evidence of the life and presence of the famous Nart in these parts. The motif about the origin of the stone with an unusually smooth surface is directly related to the echoes of the Nart epic, which is a heroic epic for many Caucasian peoples. The appearance of this stone is attributed to the legendary Nart, Seska Solta, who, as an edification to the local strongman Chopay Garsh, cut the stone with a saber: “That stone is still called “The Stone Cut by Solta” [Skazki 1986]. The Salta Stone is located near Itar-Kale, that is, in Akka.
The legend “The Builder of Diskhi and His Bride” mentions “one of the villages of the Akkin Gorge,” where the skilled master builder of Diskhi towers lived. The name of the Dishi-vou tower is directly related to the name of this master [Ibid]. The Diskha Tower was examined in detail and described by V.I. Markovin.
There are also a number of recorded and published fragmentary evidence of the separation of the Akkinians, which, as is known, occurred from the 15th to the 17th centuries. But this evidence only states the fact (or facts) of the settlement of the Akkin people from Akka, and this only confirms that at the moment Akka already existed.
Fragmentary evidence that reports the settlement of the Akkin people in different directions: to the east, to the west, to the southwest, naturally, are not integral stories and legends, but, nevertheless, they are a valuable source of interesting information about the Akkin people and their deeds.
1. Oral evidence about the fact of the existence of the Akkin society in Akkin in the 16th century according to legends reporting the separation of part of the Akkin people and their departure to Ingushetia [hereinafter highlighted by me - O.B.] we find in Semenov. “Alikhan Marzabekov (from the village of Falkhan) reports that local residents consider themselves to be from the village of Aki (Chechnya) [emphasis added – O.B.]. Before them, it was not the Ingush who lived in Falkhan, but the descendants of some Gam. The first settlers of Falkhan left Aki at the same time as Dudarov [Dudarov, the founder of the famous Ossetian family, is considered by the Ingush to come from the Chechen-Ingush region - approx. author – Semenov L.P.]; they moved along the upper paths, and Dudarov along the lower ones. Alikhan named all his ancestors by name: 1) Moisir Buzi 2) Teibik 3) Mokhazhi 4) Tokk 5) Dzor 6) Jamurza 7) Bakhmet 8) Pachi 9) Esmurza 10) Toy 11) Alikhan. We heard the legend about the origin of the Falkhans from Aki from one of the local old men (79 years old); he also reported that the residents of Beyni were deportees from Falkhan; resettlement to Beyni occurred about 200 years ago” [Semyonov 1963].
“According to general recognition, Dudarov (in Chechen – Dudar) comes from Chechnya (from the village of Kiy or Aki)”; “According to legend, Dudarov was related to a family living in the village of Kiy Akievs(Matiev’s message) [emphasis added – O.B.] [Semyonov 1963].
2. Evidence of the existence of the Akkin society in Aki-lam according to legends reporting the separation of part of the Akkin people and their departure to the Bamut Gorge. “..a certain Akin man named Arshthoo, having moved out of his society [mountain Akin society - approx. U. Dalgat] and descended with his family into the Bamut Gorge, settled at the springs called the Black Keys [in Kumyk - Karabulak: note by U. Dalgat]. From the population founded here by Arshthoo, a special society was formed that called itself...Arshtkha” [Popov 1878].
3. Evidence of the existence of the Akkin society in Aki-Lam in the 16th century according to sources reporting the separation of part of the Akkin people and their departure from the mountains to the flat territory of Chechnya, essentially tells about the first resettlement of part of the Akkin people from Lam-Akka to Dagestan and the formation of the Aukh society . According to the legends of the Akkin-Aukh people themselves, their ancestors were forced to leave their native places. This happened due to complicated socio-economic and demographic living conditions, as well as due to wars with neighboring teips, Georgians, etc. “Aukh people are called Akkiy, they received this name from the fact that, having previously lived in the Argun district, they were members of the Akkin family . The meager soil of the land belonging to this society forced half of this family to move to Aukh, where the Kumyks and Russians called the settlers Aukhovtsy, but for themselves, as well as from the Chechens, they retained the name of the primitive surname Akkiy, i.e. people from Akka” [Laudaev 1872].
So, from folklore legends it follows that the legendary probable ancestors of the Akkins, as a result of either forced or voluntary migration, came to the mountains and founded new settlements there or assimilated local tribes:
Ga (Gam?) came to the mountains from the flat lands - sons: Nokhcho, Galgai, Akke, Mälhe
came to the mountains from Tarki Akberg– sons: Zingali, Vougi (Voygu), Itar-Kale, Kiy (Kay)
left the mountainous Akka and returned there again Vokkal– daughter of Vokkala = wife of Meda
Akmer, a resident of the mountainous Akki - son: Honey, who married Vokkal's daughter
Thus, the first, that is, the great-ancestor, was a certain Ga, then his son Akke, whose descendants were Akmer, his son Med, and Vokkal, his daughter, who became the wife of Med. The Akberg family probably intermarried with them, whose sons expanded the territory of the Akkins and founded the settlements of Itar-kale, Vougi, Zingali, and Kiy.
Despite all the inconsistency in the interpretations of the origin of the Akkins in the legend about Akberg and Ga, it is still possible to determine which of the legends is “older”. So, Akberg is from Tarki. At the same time, Akka is a place of settlement. The name, as we see, means a certain territory. Akberg was looking for the best place for his family, and, apparently, he was seduced not only by the beauty of nature, but also by the meadows rich in lush herbs.
Ga is the common ancestor of Nokhcho, Galgai, Myalkhe and Akke. Akke is the founder of a separate branch of the ancient Ga family, and Nokhcho, Galgai, Myalkhe are his siblings. The legend consolidated the idea of a community - a clan, when the need to defend together and protect the clan from enemies was relevant for the local population.
Ga came to the mountains from flat lands, but which ones and from where, from which side? If we accept the version that Ga is Gam, the legendary ancestor of the Ingush and Chechens, about whom there are many different kinds of legends, then all this once again testifies to the close kinship of the Ingush and Chechens (in this case the Akkins), and is actually proven by the kinship of languages , where Ingush and Akkin act as dialects. What could have made Ga (Gama) come, or rather, go to the mountains from the flat lands? It was probably a danger and threat of enslavement and death, otherwise who would voluntarily leave good lands suitable for agriculture. But what was this danger, from whom or what did it come? Who was (or could be) a potential enemy, destroying everything in its path, and posing a real threat of destruction of an entire people?
LITERATURE
Volkova N.G. Ethnonyms and tribal names of the North Caucasus. M., 1973.
Volkova N.G. Ethnic composition of the population of the North Caucasus in the 18th - early 19th centuries. M., 1974.
Dalgat B.K. Primitive religion of the Chechens // Terek collection. Vladikavkaz, 1893, issue 3, book. 2.
Dakhkilgov I.A. Folk etymology of some toponyms of mountainous Checheno-Ingushetia (According to legends and traditions).
Ippolitov A. P. Ethnographic essays of the Argun district // Collection of information about the Caucasian highlanders. Tiflis, 1868, issue, 1.
Laudaev U. Chechen tribe // Collection of information about the Caucasian highlanders. Tiflis, 1872.
Miller V.F. Terek region. Archaeological excursions/Materials on the history of the Caucasus. M., 1888, issue 1.
Semenov L. Ingush and Chechen folk literature. Vladikavkaz, 1928
Fairy tales peoples of the North Caucasus. Rostov-on-Don, 1959.
Fairy tales, tales and traditions of the Chechens and Ingush. Grozny, 1986.
TEXTS OF TRADES
AKBERG
Akberg came to our mountains from Tarki. He settled in the village of Geliche, which is part of the Yalkhoroi society. There are towers in a beautiful place called Mozargue. The Tsese-nyakan clan lived in them. Akberg liked their land and dreamed of getting it. He was looking for a reason to start a quarrel with the Tsesenyakan family. Akberg's daughter died in Gelich. Tsesenyakan residents were also with the people who arrived for the funeral. Their women joined the other crying women and tucked the hems of their dresses to keep them out of the way.
After the funeral, the Tsesnyakans set off on their journey. Taking a roundabout route, Akberg came out onto their road and said:
You disgraced me, you took “zet”* from me, took away my daughter’s gold and silver things.
The Tsese-nyakans said that all this was not true.
If you are right, let your women lower their hems and unfasten their belts,” Akberg demanded.
Not suspecting a trick, they lowered the hems and jewelry fell out of them, which, it turns out, was planted.
I declare enmity against you! From today, prepare your weapons. “Soon I will go to war against you,” said Akberg and galloped off to his place.
Frightened by the war, the Tsesnyakans left their places and settled near the village of Tsecha-akhka. Akberg settled in the town of Mozarg. He hired builders, paying sixty-three choice cows, and from the best stone he erected a two-story solar burial ground on this site for his daughter**.
Akberg had four sons. “You are brave in battle,” he said to Kay’s son and settled him in a high place, on a mountain. “And you are a peaceful man,” he said to his son Itar and settled him down in the gorge. He settled his sons Zingal and Voiga among them. From these four sons came the Zingalovs, Voygovs, Keits and Itar-Kalakhois. The place where their tower villages stand is called Akka.
Honey, living in the village of Kay, wanted to become a prince. He had three brothers. One day Honey told them:
We, like other nations, must have our own prince, and this will not violate fraternal kinship. Let's consider me a prince.
No,” the brothers answered, “now, perhaps, we won’t quarrel, but over time, your offspring will boast before our offspring, saying that we are of a princely family, and you are slaves.” No, none of us will be a prince.
From Akki came the family of Gazunkhoyevs (from the village of Gazun), Tolagoyevs (from the village of Tolaroy), Velkhoevs (from the village of Velakh) and Merzhoevs (from the villages of Dolte and Gerite).
In 1973, Visha Khasanovich Kagermanov (1918, resident of the village of Bamut, educated) told. Recorded by I. Dakhkilgov.
* Tset (tsIet) - in ancient times tsIet was taken from the body of a killed enemy: either scalping beards, or cutting off the right hand along with the forearm, or cutting off an ear. Usually such “trophies” were hung in front of the tower. Taking cet from a living person (say, cutting off an ear) was considered equal (sometimes more) to murder. In the legend, the staged theft of jewelry is presented not as ordinary theft (then it would not be such a serious act), but as taking a tset by means of an insult.
** This burial ground actually exists in Galanchozh and is well preserved.
GA'S ANCESTOR AND HIS OFFERING
They say that eight hundred and sixty years ago there lived a man named Ga. He was a very powerful man.
Ga had four sons: Nokhcho, Galga, Myalkhe, Akke. They produced very large offspring; from each of them a whole tribe was formed and each of them bore the name of its ancestor. No one dared to fight these tribes. There were no firearms at that time. People wore chain mail and fought with arrows and spears. One day they were attacked by powerful but savage foreign people. A bloody battle took place between them and the descendants of Ga. The descendants of Ga gained the upper hand and drove the enemies far from their borders.
The enemies consulted among themselves and realized that they could not defeat the descendants of Ga by force, so they decided to subdue them by deceit. They decided to disrupt the peace and harmony between the descendants of the sons of Ga. Enemies began to bribe some with gold and flattery, and hand out princely titles to others. Gradually they introduced the concepts of “prince” and “slave” among the descendants of Ga. Soon those who coveted money and titles began to go over to the side of the enemies.
Having violated the agreement between the descendants of Ga, the enemies gathered their strength and attacked them again and defeated them quite easily. The surviving descendants of Ga went to the mountains. The descendants of Nokhcho, Galgai, Akke, Myalkhe settled in the adjacent mountains and began to build strong towers. But the enemies, constantly attacking, did not allow people to live there. They were not allowed to plow or herd livestock. It was then that one hundred and twenty of the best families, they say, left our country and went to live among other nations.
In 1974, Gapur Elbazkievich Akhriev (1905, resident of the village of Dzherakh, illiterate) told. Recorded by I. Dakhkilgov.
From the collection “Fairy tales, legends and legends of the Chechens and Ingush”. Grozny, 1986.
VALERIK
The Vokkal man from the Akka mountain society wandered from the mountains to the plain and settled down to live near the Galgaev people who were already living there. Vocals uprooted the forest and made themselves an “irza” - a clearing for housing and farming. He lived on this “Irzu” for some time, but then he was supplanted by the Galgais. The vocal group was alone and did not resist. “If my sons grow up, then I will take revenge on the Galgai people,” he decided and went back to the mountains. But Vokkal only had one son. And then for five generations his sons did not multiply. From the fifth descendant of his Gumbolt, two sons grew up: Khazha and Durda. Then Khazhi had five sons, and Durda had nine. The fathers and their sons, all sixteen of them, demanded that the Galgai people return the Irza. But the Galgai people treated their demand so disdainfully that they began to dance in response. Then they fought against the Galgai people and drove them out. During this, two sons of Khazhi died: Elaha and Ali. Khazhi and his remaining sons, fearing the Galgaevites, did not live on the reclaimed land, but settled in the town of Mekhan Barz, which is located on the border of the villages of Valerik and Shalazhi.
Repeatedly the two brothers with their sons and the Galgaevites fought with each other. The brothers were helped by other Akin people to get some livestock for themselves. They say that one of the Galgaevites said:
- “Irzu” The vocals are very good, and we must defend it.
But the toastmaster of the Galgais answered:
This “irzu” is more disastrous than good (Valar irzo).
Galgaevites often went outside their village and sent curses towards Khazhi and his sons. In the further struggle for this “irzu”, Khazhi’s three sons died, and Durda’s – four or five. Khazha and Durda decided that they could not compete with the Galgaevites and settled in different places, changing their names in order to avoid the revenge of the Galgaevites. The Galgaevites called the “irzu” of Vokkal “Valaran irzo” (the clearing of destruction, or death), and the Khazhievs and Durdievs, believing that they would destroy them anyway, called them “Valargha” (who will perish, or perishing). For about thirty years, the descendants of the Khazhievs and Durdievs wandered from the persecution of the Galgaevites and finally settled on the border of the villages of Valerik and Shalazhi. They thought that the Galgaevites did not know them, but they knew and continued to take revenge, killing first one of them, then the other. The Galgaevites called their settlement Valarghoin-Yurt (the village of those who will die; they gave this name because they had the intention of dealing with them sooner or later. And now in those places there are gravestones on the graves of Khazhi and Durda.
Fearing the Galgaevites, the descendants of Khazhi and Durda began to move in with their same-tribal Kintsy and formed a village. There were so many people that they soon expelled the Galgais. A little less than a hundred years before the arrival of General Sleptsov, all Galgaevites were expelled from those places to the border where the village of Shaami-Yurt now lies.
All people know that the Galgaevs called the house of Khazhi the house of Valargha. But they hide this nickname and claim that Valerik was conquered by them, and they do not know who the former inhabitants, “Valarghoy”, were.
The Kin people called the river that flows near the village of Valerik and through the Valar-irzu clearing Valar-khiy (river of death, death).
In 1977, Magomed Elmurzaev (90 years old, resident of the village of Valerik, illiterate) told. Recorded by Z. Mumadov.
From the collection “Fairy tales, legends and legends of the Chechens and Ingush”. Grozny, 1986.
AKMEROV MED
Akmer and his son Med, who lived on the plane where Shovhal Tarkovsky lived, went to the mountains and settled in the place where the village of Akka is now located. Akmer had comrades with whom he went on raids for princely herds. One day, when they were going on another raid, thirteen-year-old Honey asked his father to take him with him. The father replied that Honey was still small and it was too early for him to go hiking.
Akmer and his comrades set off, followed by Med. Hiding and hiding, he followed them. When they began to approach the place where the village of Gozan is located, the father, looking back, accidentally saw his son. For disobedience and failure to fulfill his will, Akmer pointed a gun at his son, intending to kill him. But his comrades removed Akmer and told him that his son had already gone far from home, and let him go with them, let him catch up with them. Father allowed.
They reached the place where the village of Dot-bukh is located, not far from the village of Tsecha-Akhka. There a deer ran out of the forest, followed by a wolf. While those riding realized what was happening, Med quickly took the rifle off the shoulder of the horseman riding next to him, put it to his shoulder and fired: the deer fell; With the second shot, Honey killed the wolf. Since then they began to say about Honey: “Akmerov’s Honey, killing a deer and a wolf at a time.”
Honey has grown. At first he lived in Akki. One day his cow left the yard while in heat. He found her in the town of Zingal. Night fell, and Honey settled down there for the night. Sticking his staff into the ground, he lay down. In the morning, Honey saw that a dove had built a nest on his staff. Med realized that this place was very fertile, built a tower there and began to live in it.
In Akka there lived a certain man named Vokkal. Residents of the village of Shedal stole all his livestock along with the shepherds. At the same time, Med's friends, without letting Med know about this, wooed Vokkala's daughter for him. But their father refused them. He said: “They are people without a share and without arable land, they live wherever they come across. I will not give my daughter to Med.” Med knew nothing about the matchmaking carried out by his friends and about the words of Vokkal, but he knew that his cattle had been stolen. Honey began to call people and together with them followed the trail of the Shedaloi.
Between the towns of Guloevskoye Omche and Melkhinskoye Omche there is a large hill. The Shedaloi stopped there for the night. Med stopped with some people not far from them. He sent a messenger to the Shedalians to say: “A she-wolf with twelve cubs has come to you, she asks you for dinner.” One of the Shedaloi was more understanding than the others, and so he suggested to his comrades: “Send dinner and return the cattle to the owners, otherwise we will not have enough.” But the comrades replied that they were not afraid of anyone and would not return anything. Then this Shedalo man said to them: “If you do this, then I do not share in the share of this spoil. Me and my son are leaving." They are gone.
As soon as dawn began to break, Honey and his people, like a cloud, descended on the Shedaloi. The battle broke out, and all the Shedaloi were killed. Med took all the captured cattle and the shepherds who were with him to Akka and let them into the courtyard of Vokkal. Vokkal learned that this was the work of Med. He called the matchmakers who had visited him earlier. Vokkal told them to take the bride. This is how Med got married.
The Shedaloi people were very worried that such misfortune and such shame befell them. One of them stood out for his strength and courage. He said: “We need to capture Med. Shame on us. I’ll grab him myself. Tell me what he’s like.” One of the Shedaloi told everything he knew about Med: “His horse is gray with black knees. He is tall and loves to sing songs. For prey, he travels past the village of Gozan, and then through the land of the Galgai people. Returning with the loot, he drives up past Gozan, then enters the town of Muit-kera, rides along the middle mountain and descends to the village of Zingal. Along this road you can find Honey."
The Shedalo man sat in ambush near the town of Muit-kera. He saw Honey riding and humming a song. The honey had to travel between two huge stones. As soon as he was between them, the Shedalian jumped out from behind the stone, jumped onto Med's horse and sat down behind him. Then, from behind Med’s back, he pulled the reins of the bridle in the direction where the Melkhians lived; The Shedalian believed that Med was his prisoner, and he would allow himself to be taken to Shedal. But Med did not pay any attention to him, as if a fly had landed, and pulled the reins towards Zingal. The Shedalo man pulled the reins in his direction for the second time. Honey pulled into Zingal. When the Shedaloian pulled the reins for the third time, Med was tired of this game. With his right hand he grabbed the Shedaloi man sitting behind him by the neck, pulled him down and pinned his head under his right knee. They say that later the Shedalo man himself said: when Med pressed his knee, he could not breathe, if Med let go of his knee, he could somehow still breathe.
Med brought the Shedalois to Zingal and placed him on the top floor of his tower. The prisoner could not come down from there. The Shedalois mother learned that her son had been captured. She arrived in Zingal with gifts for Med and his mother. She brought a silk dress for her mother, and a silk beshmet for Honey. The mother’s shoulders couldn’t fit through the dress she gave her; even Med’s hand couldn’t fit into the sleeve of the beshmet. Meda's mother asked the guest to sit on her chair; when the guest sat down, her legs did not reach half of the floor. Such were the tall people in the Med family. The prisoner's mother was received as an honored guest; in her honor, Med slaughtered a ram and lowered the prisoner down. Since then, Med and the Shedaloian became sworn brothers, and this relationship was observed by their descendants until recently.
Shedaloets and his mother got ready to go home. Parting, the Shedalo man said: “In memory of myself, I want to leave one sign for your people. Sitting at the top of the tower, I noticed during these seventeen days: when the fog falls on the top of Kaiba Court, there will be bad weather, when the fog falls on the top where Alda was killed, good weather will set in.”
In the Akka gorge on the right there is a white solar burial ground. It has two floors. The time has come, Honey died and was placed in this burial ground. People still call this burial ground “Medkasha”.
In 1973, Ismail Medovich Muradov (1929, resident of the village of Bamut, illiterate) told. Recorded by I. Dakhkilgov. According to the genealogy given by the informant, Honey is his ninth ancestor.
From the collection “Fairy tales, legends and legends of the Chechens and Ingush”. Grozny, 1986.
CHOPAY-GARSH
There is a path leading from Itar-Kala that goes along the cliff of a high mountain. When you walk along this path, it is impossible to go up from it, and it is impossible to go down, because above the path there is a sheer cliff, and above the path there is a deep cliff. The trail leads to Koivsa Cave. There is a tower in front of the cave. The top of this tower was once connected to a sheer cliff by means of a bridge. Having walked along it, one could get into another tower built into the rock. This tower has one window.
Chopay Garsh once lived in the tower. Everyone who passed along that path was obliged to give a share of what he was carrying, and if the path went without anything, he was entitled to one bullet and a charge of gunpowder. If someone did not pay tribute for the passage, Chopay Garsh would throw stones at him from above.
One day Solta was riding along this path. Chopay Garsh shouted at him to put down the fare. Solta did not pay attention to his words. Chopay Garsh began throwing stones. And Solta did not pay attention to them. There was a large stone on the edge of the road. Solta cut him with a saber and shouted: “Do you want to scare me, such a man!” That stone is still called “The Stone Cut by Solta.” This stone is cut as if a wheel of cheese were cut with a knife.
Somehow it turned out to be a hungry year. Chopay Garsh went to the village of Velakh, which is located on the border with the Yalkhori society. He agreed to buy grain in the village. The owners took payment for a certain number of bags and told Chopay Garsh to fill the bags himself. The owners left on business. Their daughter remained at home. The grain was on the second floor of the tower, the girl was sitting on the first. Chopay Garsh filled the bags and hit them lightly so that the grain would settle down better. By the sound of the bags being kicked, the girl counted their number and discovered that Chopay Garsh was taking more bags than had been agreed upon. The girl raised the alarm, people came running, a fight ensued, and Chopay Garsh died.
Chopay's wife Garsha found out about the misfortune. She came out of the tower, stood on that bridge and shouted:
To those who want to settle here or go up to inspect the tower, let there be neither happiness nor good luck!
She was pregnant. The woman hit the bridge with her foot and together with it fell far into the abyss, where she died.
In 1975, Visha Khasanovich Kagermanov told. Recorded by I. Dakhkilgov.
From the collection “Fairy tales, tales and legends of the Chechens and
Ingush." Grozny, 1986.
STONE-CROSS
If you go from Nihaloy to Itum-Kale, there is a stone cross to the right of the road. They say he appeared a long time ago. A certain girl washed wool by the river every evening. She loved one young man who looked after and was kind to her when she washed wool. There were heavy rains, and then Arghun became very swollen. It was at such a time that the young man began to cross the river, suddenly he fell, and the stream carried him away. The girl, fiddling with the wool, heard the cry of her beloved, calling for help. She could not help him in any way and shouted in horror: “May I turn into a cold stone!” Immediately the girl turned into stone. So she stands, petrified, with outstretched arms, and this stone is very similar to a cross.
There are other stories about the same stone-cross. The mother gave her daughter a broom and wool, telling her to go to the river and quickly wash the wool. Girls and boys gathered there; there were jokes and laughter. The daughter was so carried away by the fun that she completely forgot about what her mother said. The mother, without waiting for her daughter, went to the river and saw that her daughter was having fun carefree, forgetting about everything. In her hearts, the mother uttered a curse: “May you stand like a stone that is colder than ice!” As soon as she uttered these words, the curse immediately came true, and the girl turned into stone.
In 1975, Bauddi Nasrudinovich Batashov (1900, Kurchaloy village, illiterate) told. Recorded by Patimat Saidulaeva.
From the collection “Fairy tales, legends and legends of the Chechens and Ingush”. Grozny, 1986.
DISKHA BUILDER AND HIS BRIDE
A long time ago, in the mountains lived a young man named Dishi, who was famous for the art of building high towers. In one of the villages of the Akkin Gorge, Diskhi wooed a girl. One spring, when it is easiest to get sheepskins from young sheep in the mountains, Diskhi asked his bride to prepare the sheepskins and sew him a fur coat. The bride promised to fulfill the groom’s request, but things were going very sluggishly for her: summer was already drawing to a close, cold matinees were beginning, and still there was no fur coat. The groom inquired whether his order had been fulfilled, and to his great chagrin he was convinced of the complete negligence of his bride; it turned out that the sheepskins had not yet been finished. Wanting to express his indignation as strongly as possible for such an inattentive attitude to his request, Diskhi became indignant and, in order to teach the bride a lesson, said that he himself would prepare everything necessary and build a high tower sooner than the fur coat would be ready. From words it came to action: Diskhi began to prepare stones, and then soon began building walls. In order not to lose face in front of the bride and to prove the veracity of his words, Diskhi, naturally, was in a hurry, and the work quickly moved forward. The walls are already finished, stone slabs are piled on high scaffolds; All that was left was to light the roof, when suddenly the logs of the scaffolding broke off under the excessive weight of the stone and... Diskhi flew from a height of five fathoms along with the material with which he was killed. The bride came running to the alarm and, seeing the disfigured corpse of her groom, threw herself on the dagger next to him and also fell dead. The famous master died, and the fatal tower is still called Dishi-vou.
Recorded by M. A. Ivanov in 1902.
From the article: Ivanov M.A. Upper reaches of the river Gekhi // News of the Caucasian Department of the Imperial Russian Geographical Society. Tiflis, 1902. P. 286.
According to tradition, the winner of the games at Olympia was proclaimed immediately after the end of the competition in the stadium or hippodrome. The award ceremony was held on the last day of the Olympic festival in the Temple of Zeus, and later at the main, eastern entrance of this temple, where crowds of pilgrims and guests gathered. The ceremony managers set up a carved wood table on which olive wreaths were laid out. The most honorable sign of valor and the only reward from the organizers of the games, the Olympian's wreath consisted of two branches tied with purple ribbons, cut with a golden knife from the sacred tree, which, according to legend, was planted in Altis by Hercules. During the traditional ritual, the Hellanodics placed branches with silver leaves on the heads of the Olympians on top of the white armbands received by the athletes and horsemen on the day of their victory. The herald loudly announced the name of the winner, the name of his father and the name of the city from which he came.
The Olympionist was also honored to be included in the Bassicalium - the list of winners of the Olympia Games. The list of Olympic heroes was compiled in the 4th century BC by Hippias of Elis, a famous sophist and orator, mathematician and astronomer, grammarian and archaeologist, distinguished by his extraordinary memory, which is why the Greeks called him “much-knowing.” It was Hippias who wrote down the name of the first Olympian on his list. - Corebus, a native of the same Peloponnesian region of Elis and a cook by profession, who surpassed his rivals in dromos at the first ancient Olympic Games 776 BC.
Ancient historians relied on Hippias’s list, which lists the winners of games over almost three centuries. However, the last major Greek historian, Polybius, believed that the names of Olympians began to be written down from the 27th Olympiad (672 BC), and before that they were kept in memory by the organizers of the games. After Hippias, the list of Olympians was apparently kept by the priests of the Temple of Zeus. Modern scientists believe that in the complete Olympic Bassicalia there are 1029 names of the winners of the ancient games.
The first Olympian to be crowned with an olive wreath was Daicles of Messenia, who won the dromos at the 7th Olympiad (752 BC). The first two-time and first three-time Olympian is Pantacles from Athens, winner in dromos at the 21st Olympiad (696 BC), in dromos and diaulos at the 22nd Olympiad (692 BC). The first team victory was achieved by the team from the Elis region, which competed in the quadriga race at the 27th Olympiad (672 BC). The first 4-time Olympian is Echion from Sparta, undefeated in dromos and diaulos at the 29th Olympiad (664 BC) and the 30th Olympiad (660 BC). He also became the first 5-time and first 6-time Olympian, performing in the same types of running at the 31st Olympics (656 BC). The first to win 7 victorious wreaths was Astil from Croton/Syracuse, who competed in dromos, diaulos and hoplitodrome at the 73rd, 74th and 75th Olympiads (488, 484 and 480 BC). The first woman to be declared an Olympian was Canisca, daughter of the king of Sparta, who drove a quadriga in races on the hippodrome at the 96th Olympiad (396 BC). 4 years later she repeated her success. The youngest Olympian is 12-year-old Damiscus from Massena, who won the ephebe competition in dromos at the 103rd Olympiad (368 BC). The first to win 10 olive wreaths was Heriodorus of Megara, unsurpassed in trumpet competitions at ten games (328-292 BC). The first 12-time Olympian was Leonidas from the island of Rhodes, who won dromos, diaulos and hoplithodrome at four Olympics (164-152 BC).
The winner of the Olympic Games received universal recognition along with an olive wreath (this tradition dates back to 752 BC) and purple ribbons. During the feast that followed the competition, solemn hymns-epics composed by the famous poets Pindar, Simonides, and Bacchylides were sung in honor of the Olympians. The Olympians were so famous that the year of the Olympiad was often named after the winner. He became one of the most respected people in his city (for the residents of which the victory of a fellow countryman at the Olympics was also a great honor). The name of the Olympian winner and the name of his father were solemnly announced and carved on marble slabs exhibited in Olympia for public viewing. In their homeland, Olympians were exempt from all state duties and enjoyed places of honor in the theater and at all festivities. The Olympian was also given posthumous honors in his homeland. And according to the one introduced in the 6th century. BC. in practice, the three-time winner of the Games could erect his statue in Altis. There are known cases when Olympians were deified and revered as local heroes. The ancient Greeks considered victory a sign of the deity’s favor, Zeus’s attention to the athlete and to the city where he came from.
The first Olympian known to us was Korab from Elis, who won the race over one stage in 776 BC.
The most famous - and the only athlete in the entire history of the ancient Olympic Games who won 6 Olympics - was the “strongest among the strong,” the wrestler Milo from Croton. A native of the Greek colonial city of Croton (southern modern Italy) and, according to some sources, a student of Pythagoras, he won his first victory at the 60th Olympiad (540 BC) in competitions among youths. From 532 BC to 516 BC he won 5 more Olympic titles - already among adult athletes. In 512 BC Milon, who was already over 40 years old, tried to win his seventh title, but lost to a younger opponent. Olympian Milo was also a repeated winner of the Pythian, Isthmian, Nemean Games and many local competitions. Mentions of it can be found in the works of Pausanias, Cicero and other authors.
Another outstanding athlete, Leonidas from Rhodes, won in three “running” disciplines at four Olympics in a row (164 BC - 152 BC): running one and two stages, as well as running with weapons.
Astilus from Croton entered the history of the ancient Olympic Games not only as one of the record holders for the number of victories (6 - in running one and two stages at the Games from 488 BC to 480 BC). If at his first Olympics Astil competed for Croton, then at the next two - for Syracuse. Former fellow countrymen took revenge on him for his betrayal: the statue of the champion in Crotone was demolished, and his former home was turned into a prison.
In the history of the ancient Greek Olympic Games there are entire Olympic dynasties. Thus, the grandfather of the champion in fist fighting, Poseidor of Rhodes, Diagoras, as well as his uncles Akusilaus and Damagetes, were also Olympians. Diagoras, whose exceptional stamina and honesty in boxing matches won him great respect from spectators and was sung in the odes of Pindar, witnessed the Olympic victories of his sons - respectively, in boxing and pankration. (According to legend, when the grateful sons placed their champion wreaths on their father’s head and lifted him onto their shoulders, one of the applauding spectators exclaimed: “Die, Diagoras, die! Die, because you have nothing more to want from life!” And the excited Diagoras died immediately in the arms of his sons.)
Many Olympians were distinguished by exceptional physical properties. For example, the champion in the two-furlong race (404 BC) Lasthenes of Tebeia is credited with winning an unusual competition with a horse, and Aegeus of Argos, who won the long-distance race (328 BC), then ran , without making a single stop along the way, he covered the distance from Olympia to his hometown in order to quickly bring the good news to his fellow countrymen. Victory was also achieved thanks to a unique technique. Thus, the extremely durable and agile boxer Melankom from Cariya, winner of the Olympic Games of 49 AD, during the fight constantly kept his arms extended forward, due to which he avoided the enemy’s blows, while he himself extremely rarely struck back - in in the end, the physically and emotionally exhausted opponent admitted defeat. And about the winner of the Olympic Games 460 BC. in the dolichodrome of Ladas from Argos they said that he runs so easily that he does not even leave traces on the ground.
Among the participants and winners of the Olympic Games were such famous scientists and thinkers as Demosthenes, Democritus, Plato, Aristotle, Socrates, Pythagoras, Hippocrates. Moreover, they competed not only in the fine arts. For example, Pythagoras was a champion in fist fighting, and Plato was a champion in pankration.
Notes on Japanese literature and theater Gluskina Anna Evgenievna
The legend about a brave young man and a beautiful girl
In the old days there lived a brave young man and a beautiful girl. Without telling their parents anything, they secretly became close to each other. But one day the girl wanted to tell her father and mother about everything. And then she composed a song and sent it to her lover. Here's what the song said:
If you love, there is no greater torment,
How to conceal love and hide,
Oh, if only the moon, hidden behind the ridges of high mountains,
Suddenly appeared in the sky,
What would you say then, my beloved?!
According to people's stories, the young man also composed a song in which he answered her. But they still can’t find this song.
From the book Everyday Life of the Nobility of Pushkin's Time. Signs and superstitions. author Lavrentieva Elena Vladimirovna From the book Notes on Japanese Literature and Theater author Gluskina Anna EvgenievnaThe legend about the girl Sakuranoko and two young men In the old days there lived one girl. Her name was Sakuranoko - “Cherry Child”, or “Cherry”. And at that time there lived two brave young men. They both wanted to take her as their wife. And so they started a life-and-death dispute among themselves and called each other
From the book Open Scientific Seminar: The human phenomenon in its evolution and dynamics. 2005-2011 author Khoruzhy Sergey SergeevichThe legend about the girl Kadzuranoko and three brave young men People say: in the old days there lived three brave young men. They equally sought to take the same girl as their wife. The girl was saddened seeing this and said to herself: “It’s easy for the fragile body of one girl to disappear:
From the book Folk Life of the Great North. Volume I author Burtsev Alexander EvgenievichLegend about the song of the resourceful Uneme That well is shallow, in it Even the shadow of the mountain is visible to the One who is called Shallow, But my love for you is not shallow, like that water. This is what is conveyed and told about this song. One day, when Prince Katsuragi arrived in the province of Mutsu, careless
From the book Tabasarans. History, culture, traditions author Azizova Gabibat NazhmudinovnaLegend about the song of a commoner I went to the field in Suminoe to sing songs and dance in circles And there I admired my wife, That she was shining like a mirror Among the wives of others! This is what they convey and talk about it. In the old days there lived a poor commoner. One day men and women
From the book How Grandma Ladoga and Father Veliky Novgorod forced the Khazar maiden Kyiv to be the mother of Russian cities author Averkov Stanislav IvanovichLegend about loving spouses Once upon a time there lived a young man. As soon as he got married, they unexpectedly took him as a messenger and sent him to the distant border. While the service was going on, he was not allowed a visit. And time passed, and the young wife, grieving and grieving for him, fell ill and fell ill.
From the book Pushkin: “When Potemkin was in the dark...” [Following the footsteps of “An Uncombed Biography”] author Arinshtein Leonid MatveevichI heard a legend about one beauty: the thread of a beautiful pearl broke, and, regretting it, I decided: I will string it a second time, and make it my pearl! Response song: All this is true: the thread of a beautiful pearl breaks - the rumor is true. But the one who strung
From the book Favorites. Young Russia author Gershenzon Mikhail OsipovichLegend about the song of a loving girl If trouble happens, I will be with you everywhere, Even in the crypt, Among the Hatsuse Mountains, So don’t be afraid, my beloved. This is what they convey and tell about it. Once upon a time there lived a girl. Without saying anything to her father and mother, she secretly became close to
From the author's bookThe legend of the song where it is sung about lotus leaves From the eternal sky Let the rain fall! I would like to see how on the lotus leaves the light moisture would sparkle like pearls. This is what is conveyed and told about this song. There lived one guard. He was very skilled in the art of composing
From the author's book06/07/06 Robert Bird Aesthetics and tradition in Russian religious philosophy (Vyach. Ivanov, P.A. Florensky and S.N. Bulgakov) Khoruzhy S.S.: Today’s seminar is the final one before the summer break. A year of work has passed, and general conclusions can already be drawn about this. Some
From the author's bookTHE TALE OF THE SEVEN WISHES AND THE YOUTH A certain king had seven wise men, and when the king had some important business, in such cases he called his wise men to him and consulted with them; and we can say that without them he did not do any business, considering
: Before the opening of the Moscow metro, it was necessary to decide how to make a signal for the departure of the train. Having tried different types of whistles and horns, the metro managers eventually made the same choice as the prophet Mohammed in his time. What did they choose?
Question 13: The sixth were birds, the seventh was a bull, the eighth were mares, the tenth were cows, the eleventh were apples, the twelfth was a dog. Name the first and second.
Question 14: According to one ancient myth, when God created man, the devil wanted to repeat the experiment. But instead of a man, he got a wolf, who immediately bit his creator. For what place? Justify your answer.
Question 15: Recently, a championship in computer games of the “Action” genre was held in Moscow (for example, “DOOM” belongs to this genre). The result of the winner, a 15-year-old teenager, was 6.6 per minute. 6.6 what?
Question 16: The word "dvija" - "twice born" - was used by the ancient Indians to describe a representative of one of the three highest castes, as well as a part of the human body and a class of animals. Name the animal and body part. Answers that correctly name at least one of the two will be accepted.
Question 18: The production of Alexei Kruchenykh's opera "Victory over the Sun", which took place at the end of 1913, also marked a complete victory over realism. Even the sun on the set had nothing in common with the real thing. Who was the artist for this performance?
Question 19: The Romans used this word to describe harmonious playing of wind musical instruments, agreement, unanimity. Sometimes it acquired a negative connotation and meant: secret conspiracy to rebel. We call this word one of the necessary conditions for such a conspiracy. Name this word.
". A holiday whose roots go back to the 17th century. But, despite the fact that we have been celebrating this day for almost twenty years, many still find it difficult to answer what kind of day it is and why it is confused with November 7th.
It was on November 4 (October 22, old style) 1612 that the people's militia, led by Kuzma Minin and Dmitry Pozharsky, stormed Kitay-Gorod, thereby freeing Moscow from Polish invaders.
The expulsion of the Poles from Moscow ended the long period of the Time of Troubles in Russia. After the expulsion of the Poles from Moscow, a new tsar was elected in Russia - a representative of the Romanov dynasty, Mikhail Fedorovich.
It is customary to refer to the events from the death of Tsar Ivan the Terrible (1584) to the election of the first sovereign from the Romanov dynasty, Mikhail Fedorovich (1613), as the Time of Troubles. After the death of Ivan the Terrible, his son Fyodor I Ioannovich ascended the throne. However, he had no descendants, and the Rurik dynasty came to an end. However, everyone remembered about the youngest son of Ivan the Terrible, Tsarevich Dmitry, who died under mysterious circumstances during Fyodor’s lifetime. People began to say that perhaps he was alive. It was from this moment that the Time of Troubles began in Russia, impostors of False Dmitry began to lay claim to the throne.
In 1613, Tsar Mikhail Fedorovich established a holiday - the day of the cleansing of Moscow from Polish invaders. It was celebrated on November 4th.
In 1649, this day was declared an Orthodox state holiday of the Kazan Icon of the Mother of God. According to legend, the icon was sent from Kazan to Dmitry Pozharsky. With her, the militia entered Moscow. Many believe that it was thanks to the icon that the Poles were driven out.
After the 1917 revolution, the tradition of celebrating the liberation of Moscow from Polish invaders ceased.
In September 2004, the Interreligious Council of Russia proposed making November 4 a holiday and celebrating it as National Unity Day. The initiative was supported in the State Duma, and this day became a day off instead of November 7.
The explanatory note to the draft law on the introduction of a new holiday states the following:
"On November 4, 1612, the war of the people's militia led by Kuzma Minin and Dmitry Pozharvsky took China Town by storm, liberating Moscow from Polish invaders and demonstrating an example of heroism and unity of the entire people, regardless of origin, religion and position in society."
The main events on National Unity Day take place in Moscow and Nizhny Novgorod at the monuments to Minin and Pozharsky. Why in Nizhny Novgorod? It was there that the militia was convened, which expelled the Polish interventionists from Moscow.
Festive concerts are also held in other cities of Russia. Concerts, performances, charity events, rallies, and so on are held there on this day.
In 2018, National Unity Day falls on Sunday. Therefore, the day off will be moved to Monday, November 5th. Thus, Russians will have a holiday on November 3, 4 and 5. In Kurgan, National Unity Day will be celebrated with festive events that will begin on November 1 and end on November 4.
Latest news from the Kurgan region on the topic:
National Unity Day
In 2005, a new national holiday, National Unity Day, appeared on our calendar.
13.11.2018
On National Unity Day, November 4, the Kalmyk-Abdrashevsky leisure center held a festive concert for local residents, in which amateur artists played an active role.13.11.2018 Administration of Safakulevsky district
We all know from historical chronicles that the National Unity Day holiday has its roots going back centuries.12.11.2018 Administration of Shatrovsky district On the eve of the celebration of National Unity Day, events dedicated to this relatively young holiday, which has been celebrated since 2005, were held in the district's municipal libraries.
07.11.2018 Administration of Shatrovsky district The day before, the head of the Department for Protection of the Population from Emergency Situations and Ensuring Fire Safety of the Kurgan Region, Sergei Ketov, was convinced of this,
03.03.2019 RTZN Department
Based on the evidence presented by the state prosecution, the Kurgan City Court issued a verdict against the former head of the Federal Tax Service of Russia for the Kurgan Region, Vladimir Ryzhuk.03/01/2019 Prosecutor's office
In order to increase interaction when conducting individual preventive work with adolescents registered in the PDN,03/01/2019 Administration of the Shchuchansky district photo by the news agency "Znak" The evidence collected by the investigative bodies of the Investigative Committee of the Russian Federation for the Kurgan Region was found by the court to be sufficient for a guilty verdict
02/28/2019 Investigative Committee
One of them was hospitalized with serious injuries in the district hospital. An accident occurred yesterday, February 28, at about 16:00 in the village of Zhitnikovskoye, Kargapol district.
03/01/2019 Kurgan and Kurgan people
A criminal case has been opened against a 40-year-old man. The incident occurred on February 13.
03/01/2019 Kurgan and Kurgan people
The Kurgan City Court sentenced three local residents to a total of 21.6 years in prison.
03/01/2019 Kurgan and Kurgan people
03/03/2019 TV channel Zauralye Under this motto, the ceremony of presenting the head of the city award for working youth was held in Kurgan on Thursday, February 28,
03/01/2019 Kurgan and Kurgan people The L. Kulikov Library will host a reading aloud competition “Happy Childhood” The L. Kulikov Library is holding a reading aloud competition “Happy Childhood” on March 3 at 13:00.
03/02/2019 Kurgan and Kurgan people