Khakas beliefs. Khakass. Folk games and competitions

Origin

Khakasses(self-name tadar, pl. h. tadarlar; obsolete - Minusinsk Tatars, Abakan (Yenisei) Tatars, Achinsk Tatars listen)) - the Turkic people of Russia, living in southern Siberia on the left bank of the Khakass-Minusinsk basin. The traditional religion is shamanism, in the 19th century many were baptized into Orthodoxy (often by force).

Sub-ethnic groups

The Telengits, Teleuts, Chulyms, Shors are close to the Khakass in culture and language.

Tribal division

The number of Khakass in Khakassia in 1926-2010

The total number of Khakass in the Russian Federation, compared with the data of the census of the year (75.6 thousand people), decreased and amounted to 72,959 people according to the results of the census of the year.

Language

According to another classification, it belongs to the independent Khakass (Kyrgyz-Yenisei) group of Eastern Turkic languages, which, in addition to Khakass also include Shors (Mrasskoe Shor dialect), Chulyms (Middle Chulym dialect), Yugu (yellow Uighurs) (Saryg-Yugur language). They go back to the ancient Kyrgyz or Yenisei-Kyrgyz language. In addition to this to Khakassian the language is similar (although they belong to the Western Turkic North Altai group) Kumandins, Chelkans, Tubalars (both the Kondom Shor dialect, and the Lower Chulym dialect), and also (although they belong to the Western Turkic Kyrgyz-Kypchak group) - Kirghiz, Altaians, Teleuts, Telengits.

Anthroponymy of the Khakas

material culture

spiritual culture

Folk games and competitions

Some Khakass folk games and competitions:

Physical anthropology

The Khakass are subdivided into two anthropological types of mixed origin, but generally belonging to the great Mongoloid race:

• Uralic (Biryusa, Kyzyl, Beltyr, part of the Sagais)
• South Siberian (Kachins, the steppe part of the Sagais, Koibals).

Write a review on the article "Khakas"

Notes

Literature

• Bakhrushin S.V. Yenisei Kirghiz in the 17th century. // Scientific works III. Selected works on the history of Siberia in the 16th-17th centuries. Part 2. The history of the peoples of Siberia in the XVI-XVII centuries. M.: Publishing House of the Academy of Sciences of the USSR, 1955.
• Kozmin N. N. Khakasses: historical, ethnographic and economic essay of the Minusinsk Territory. - Irkutsk: Ed. Irkut.section scientific. workers of Rabpros, 1925. - X, 185 p. - (Local history series No. 4 / edited by M. A. Azadovsky; issue V). - Bibliography. in note. at the end of each chapter.
• Baskakov N. A. Turkic languages, M., 1960, 2006
• Tekin T. The problem of classification of Turkic languages ​​// Problems of modern Turkology: materials of the II All-Union Turkological Conference. - Alma-Ata: Science, 1980 - S. 387-390
• Languages ​​of the world. Turkic languages, Bishkek, 1997

Links

More than 10 million people From 1 to 10 million people From 500 thousand to 1 million people From 200 thousand to 500 thousand people From 100 thousand to 200 thousand people From 30 thousand to 100 thousand people From 10 thousand to 30 thousand people

An excerpt characterizing the Khakass

From eight o'clock cannon fire joined the rifle shots. There were a lot of people on the streets, hurrying somewhere, a lot of soldiers, but just as always, cabs drove, merchants stood at the shops and there was a service in the churches. Alpatych went to the shops, to government offices, to the post office and to the governor. In government offices, in shops, at the post office, everyone was talking about the army, about the enemy, who had already attacked the city; everyone asked each other what to do, and everyone tried to calm each other down.
At the governor's house, Alpatych found a large number of people, Cossacks and a road carriage that belonged to the governor. On the porch, Yakov Alpatych met two gentlemen of the nobility, of whom he knew one. A nobleman he knew, a former police officer, spoke with ardor.
“This is no joke,” he said. - Well, who is one. One head and poor - so one, otherwise there are thirteen people in the family, and all the property ... They brought everyone to disappear, what kind of bosses are they after that? .. Eh, I would hang the robbers ...
“Yes, it will,” said another.
“What do I care, let him hear!” Well, we are not dogs, - said the former police officer and, looking around, he saw Alpatych.
- Ah, Yakov Alpatych, why are you?
“By order of his excellency, to the governor,” Alpatych answered, proudly raising his head and putting his hand in his bosom, which he always did when he mentioned the prince ... “They were pleased to order to inquire about the state of affairs,” he said.
- Yes, and find out, - the landowner shouted, - they brought that no cart, nothing! .. Here she is, do you hear? he said, pointing to the direction from which the shots were heard.
- They brought that everyone to die ... robbers! he said again, and stepped off the porch.
Alpatych shook his head and went up the stairs. In the waiting room were merchants, women, officials, silently exchanging glances among themselves. The door to the office opened, everyone got up and moved forward. An official ran out of the door, talked something to the merchant, called behind him a fat official with a cross around his neck, and disappeared again through the door, apparently avoiding all the looks and questions addressed to him. Alpatych moved forward and at the next exit of the official, laying his hand on his buttoned frock coat, turned to the official, giving him two letters.
“To Mr. Baron Ash from the general chief prince Bolkonsky,” he announced so solemnly and significantly that the official turned to him and took his letter. A few minutes later the governor received Alpatych and hurriedly said to him:
- Report to the prince and princess that I didn’t know anything: I acted according to higher orders - that’s ...
He gave the paper to Alpatych.
“And yet, since the prince is unwell, my advice is for them to go to Moscow. I'm on my own now. Report ... - But the governor did not finish: a dusty and sweaty officer ran in the door and began to say something in French. Horror appeared on the Governor's face.
“Go,” he said, nodding his head to Alpatych, and began to ask the officer something. Greedy, frightened, helpless looks turned to Alpatych when he left the governor's office. Involuntarily listening now to the close and ever-increasing shots, Alpatych hurried to the inn. The paper given by Governor Alpatych was as follows:
“I assure you that the city of Smolensk does not yet face the slightest danger, and it is unbelievable that it would be threatened by it. I am on one side, and Prince Bagration on the other side, we are going to unite in front of Smolensk, which will take place on the 22nd, and both armies with combined forces will defend their compatriots in the province entrusted to you, until their efforts remove the enemies of the fatherland from them or until they are exterminated in their brave ranks to the last warrior. You see from this that you have the perfect right to reassure the inhabitants of Smolensk, for whoever defends with two such brave troops can be sure of their victory. (Order of Barclay de Tolly to the civil governor of Smolensk, Baron Ash, 1812.)
People moved restlessly through the streets.
Carts loaded on horseback with household utensils, chairs, cabinets kept leaving the gates of the houses and driving through the streets. In the neighboring house of Ferapontov, wagons stood and, saying goodbye, the women howled and sentenced. The mongrel dog, barking, twirled in front of the pawned horses.
Alpatych, with a more hasty step than he usually walked, entered the yard and went straight under the shed to his horses and wagon. The coachman was asleep; he woke him up, ordered him to lay the bed, and went into the passage. In the master's room one could hear a child's cry, the woman's shattering sobs, and Ferapontov's angry, hoarse cry. The cook, like a frightened chicken, fluttered in the passage as soon as Alpatych entered.
- Killed him to death - he beat the mistress! .. So he beat, so dragged! ..
- For what? Alpatych asked.
- I asked to go. It's a woman's business! Take me away, he says, do not destroy me with small children; the people, they say, all left, what, they say, are we? How to start beating. So beat, so dragged!
Alpatych, as it were, nodded approvingly at these words and, not wanting to know anything else, went to the opposite door - the master's room, in which his purchases remained.
“You are a villain, a destroyer,” shouted at that moment a thin, pale woman with a child in her arms and with a handkerchief torn from her head, bursting out of the door and running down the stairs to the courtyard. Ferapontov went out after her and, seeing Alpatych, straightened his waistcoat and hair, yawned and went into the room after Alpatych.
- Do you want to go? - he asked.
Without answering the question and not looking back at the owner, sorting through his purchases, Alpatych asked how long the owner followed the wait.
- Let's count! Well, did the governor have one? Ferapontov asked. - What was the decision?
Alpatych replied that the governor did not say anything decisively to him.
- Shall we go away on our business? Ferapontov said. - Give me seven rubles for a cart to Dorogobuzh. And I say: there is no cross on them! - he said.
- Selivanov, he pleased on Thursday, sold flour to the army at nine rubles per bag. So, are you going to drink tea? he added. While the horses were being laid, Alpatych and Ferapontov drank tea and talked about the price of bread, about the harvest and the favorable weather for harvesting.
“However, it began to calm down,” Ferapontov said, having drunk three cups of tea and getting up, “ours must have taken it.” They said they won't let me. So, strength ... And a mixture, they said, Matvey Ivanovich Platov drove them into the Marina River, drowned eighteen thousand, or something, in one day.
Alpatych collected his purchases, handed them over to the coachman who entered, and paid off with the owner. At the gate sounded the sound of wheels, hooves and bells of a wagon leaving.
It was already well past noon; half of the street was in shade, the other was brightly lit by the sun. Alpatych looked out the window and went to the door. Suddenly, a strange sound of distant whistling and impact was heard, and after that there was a merging rumble of cannon fire, from which the windows trembled.
Alpatych went out into the street; two people ran down the street to the bridge. Whistles, cannonballs and the bursting of grenades falling in the city were heard from different directions. But these sounds were almost inaudible and did not pay the attention of the inhabitants in comparison with the sounds of firing heard outside the city. It was a bombardment, which at the fifth hour Napoleon ordered to open the city, from one hundred and thirty guns. At first, the people did not understand the significance of this bombardment.
The sounds of falling grenades and cannonballs aroused at first only curiosity. Ferapontov's wife, who had not stopped howling under the barn before, fell silent and, with the child in her arms, went out to the gate, silently looking at the people and listening to the sounds. Faces of Russia. "Living Together, Being Different"

The Faces of Russia multimedia project has existed since 2006, telling about Russian civilization, the most important feature of which is the ability to live together, remaining different - this motto is especially relevant for the countries of the entire post-Soviet space. From 2006 to 2012, as part of the project, we created 60 documentaries about representatives of various Russian ethnic groups. Also, 2 cycles of radio programs "Music and songs of the peoples of Russia" were created - more than 40 programs. Illustrated almanacs have been released to support the first series of films. Now we are halfway to creating a unique multimedia encyclopedia of the peoples of our country, a picture that will allow the inhabitants of Russia to recognize themselves and leave a picture of what they were like for posterity.

~~~~~~~~~~~

"Faces of Russia". Khakass. “Khakas. Alone with nature", 2010

General information

HAQ'ASS, tadar, khoorai (self-name), people in the Russian Federation (78.5 thousand people), the indigenous population of Khakassia (62.9 thousand people). They also live in Tuva (2.3 thousand people) and in the Krasnoyarsk Territory (5.2 thousand people). The total number is 80.3 thousand people. According to the 2002 population census, the number of Khakass living in Russia is 76 thousand people, according to the 2010 census. - 72 thousand 959 people.

The Khakass are divided into four ethnographic groups: Kachins (Khaash, Khaas), Sagais (Saay), Kyzyl (Khyzyl) and Koibals (Khoibal). The latter were almost completely assimilated by the Kachins. They speak the Khakas language of the Turkic group of the Altai family, which has 4 dialects: Kachinsky, Sagay, Kyzyl and Shor. About 23% of Khakass consider Russian as their native language. Modern writing was created on the basis of Russian graphics. Most of the Khakass adhere to traditional beliefs, despite the fact that in 1876 they were officially converted to Orthodoxy.

The Khakass mixed Turkic (Yenisei Kyrgyz), Ket (Arins, Kots, etc.) and Samoyedic (Mators, Kamasins, etc.) components. In the Russian Empire, the Khakasses were called Minusinsk, Achinsk, Abakan Tatars. In addition to the Khakasses, the ethnonym "Tadar" also established itself among the neighboring Turkic peoples of Southern Siberia - the Shors, Teleuts and Northern Altaians. The term "Khakas" for the designation of the indigenous inhabitants of the Middle Yenisei valley (from "Khagas", as the Chinese sources of the 9th-10th centuries called the Yenisei Kyrgyz) was adopted in the early years of Soviet power.

In the era of the late Middle Ages, the tribal groups of the Khakass-Minusinsk basin formed the Khongorai (Khoorai) ethno-political association, which included four ulus principalities: Altysar, Isar, Altyr and Tubinsky. Since 1667, the Hoorai state was in vassal dependence on the Dzungar Khanate, where in 1703 most of its population was resettled. In 1727, under the Treaty of Burin, the territory of Khongorai was ceded to Russia and divided between the Kuznetsk, Tomsk, and Krasnoyarsk counties, and since 1822, it has been part of the Yenisei province. In Russian documents, it is known as the "Kyrgyz land", Khongorai. Four Khakas "steppe dumas" - Kyzyl, Kachin, Koibal and Sagay - basically coincided with the territories of the former Khongorai uluses. In 1923, the Khakasssky National District was formed, since 1925 - a national district, since 1930 - an autonomous region as part of the West Siberian (from 1934 - Krasnoyarsk) Territory, in 1991 transformed into the Republic of Khakassia as part of the Russian Federation. The creation of writing in 1924-26 contributed to the formation of a literary language (based on the Kachin and Sagai dialects).

A series of audio lectures “Peoples of Russia” – Khakasses

The traditional occupation of the Khakas was semi-nomadic cattle breeding. Horses, cattle and sheep were bred, which is why the Khakasses called themselves "the three-herd people". A significant place in the economy of the Khakasses (except for the Kachins) was occupied by hunting (a male occupation). By the time Khakassia was annexed to Russia, manual farming was widespread only in the subtaiga regions. In the 18th century, the main agricultural tool was the abyl - a type of ketmen, from the end of the 18th - beginning of the 19th century the plow - salda. The main crop was barley, from which talkan was made. In autumn in September, the subtaiga population of Khakassia went to collect pine nuts (khuzuk). In spring and early summer, women and children went out to hunt for edible roots of kandyk and sarana. Dried roots were ground in hand mills, milk porridge was made from flour, cakes were baked, etc. They were engaged in leather dressing, felt rolling, weaving, twisting of lassoes, etc. In the 17-18 centuries, the Khakasses of the subtaiga regions mined ore and were considered skilled iron smelters. Small melting furnaces (khura) were built of clay.

At the head of the steppe dumas were run (pigler), called in official documents the ancestors. Their appointment was approved by the Governor-General of Eastern Siberia. Chaizans, who were at the head of administrative clans, were subordinate to the run. Clans (seok) - patrilineal, exogamous, in the 19th century settled dispersedly, but tribal cults were preserved. Tribal exogamy began to be violated from the middle of the 19th century. The customs of levirate, sororate, avoidance were observed.

The main type of settlements were aals - semi-nomadic associations of several households (10-15 yurts), as a rule, related to each other. Settlements were divided into winter (hystag), spring (chastag), autumn (kusteg). In the 19th century, most of the Khakass households began to roam only twice a year - from the winter road to the summer road and back.

In ancient times, "stone towns" were known - fortifications located in mountainous places. Legends connect their construction with the era of the struggle against the Mongol rule and the Russian conquest.

A yurt (ib) served as a dwelling. Until the middle of the 19th century, there was a portable round frame yurt (tirmel!g ib), covered with birch bark in summer and felt in winter. To prevent the felt from getting wet from rain and snow, it was still covered with birch bark on top. From the middle of the 19th century, stationary log yurts "agas ib" began to be built on winter roads, six-, eight-, and decagonal, and for bays, twelve- and even fourteen-angled ones. At the end of the 19th century there were no longer felt and birch bark yurts.

In the center of the yurt there was a hearth, above it a smoke hole (tunuk) was made in the roof. The hearth was made of stone on a clay pallet. An iron tripod (ochi) was also placed here, on which there was a cauldron. The door of the yurt was oriented to the east.

The main type of clothing was a shirt for men, a dress for women. For everyday wear, they were sewn from cotton fabrics, festive - from silk. The men's shirt was cut with poliks (een) on the shoulders, with a slit on the chest and a turn-down collar fastened with one button. Folds were made at the front and back of the collar, thanks to which the shirt was very wide at the hem. Poliks' wide pleated sleeves ended in narrow cuffs (mor-kam). Square gussets were inserted under the armpits. Women's dress had the same cut, but was much longer. The back hem was made longer than the front and formed a small train. Red, blue, green, brown, burgundy and black fabrics were preferred for dresses. Poliks, gussets, cuffs, a border (kobee) running along the hem, and the corners of the turn-down collar were made of fabric of a different color and decorated with embroidery. Women's dress was never girdled (with the exception of widows).

Belt clothing for men consisted of lower (ystan) and upper (chanmar) trousers. Women's trousers (subur) were usually sewn from blue fabric (so that) and did not differ from men's in their cut. The trouser legs were tucked into the tops of the boots, because men, especially the father-in-law, should not have seen their ends.

Men's chimcha robes were usually sewn from cloth, festive ones from plush or silk. The long shawl collar, cuffs and sides were trimmed with black velvet. The robe, like any other men's outerwear, was necessarily girded with a sash (khur). On its left side, a knife was attached in a wooden sheath decorated with tin;

Married women over robes and fur coats on holidays always wore a sleeveless jacket-sigedek. Girls and widows were not allowed to wear it. Sigedek was sewn with a swing, with a straight cut, from four glued layers of fabric, thanks to which it retained its shape well, and was covered with silk or plush from above. Wide armholes, collars and floors were decorated with a rainbow border (cells) - cords sewn closely in several rows, manually woven from colored silk threads.

In spring and autumn, young women put on an open caftan (sikpen, or haptal) made of thin cloth of two types: detachable and straight. The shawl collar was covered with red silk or brocade, mother-of-pearl buttons or cowrie shells were sewn onto the lapels, and the edges were bordered with pearl buttons. The ends of the cuffs of the sikpen (as well as other women's outerwear) in the Abakan valley were made with a beveled ledge in the form of a horse's hoof (omah) - to cover the faces of shy girls from annoying looks. The back of a straight sikpen was decorated with a floral ornament, the lines of the armhole were sheathed with a decorative seam orbe - "goat". The detachable sikpen was decorated with appliqués (pyraat) in the form of a three-horned crown. Each piraat was sheathed with a decorative seam. Above it was embroidered a pattern "five petals" (pis azyr), resembling a lotus.

In winter they wore sheepskin coats (tone). Loops were made under the sleeves of women's fur coats and dressing gowns, where large silk scarves were tied. Wealthy women instead hung long bags (iltik) made of plush, silk or brocade, embroidered with silk and beads.

A typical female adornment was the pogo breastplate. The base, carved in the form of a crescent with rounded horns, was covered with plush or velvet, sheathed with mother-of-pearl buttons, coral or beads in the form of circles, hearts, shamrocks and other patterns. A fringe of beaded shorts (silbi rge) with small silver coins at the ends was launched along the lower edge. Pogo was prepared by women for their daughters before the wedding. Married women wore yzyrva coral earrings. Corals were bought from the Tatars, who brought them from Central Asia.

Before marriage, girls wore many braids with braided decorations (tana poos) made of tanned leather covered with plush. From three to nine mother-of-pearl plaques (tana) were sewn in the middle, sometimes interconnected with embroidered patterns. The edges were ornamented with a rainbow border of checks. Married women wore two braids (tulun). Old maids wore three pigtails (surmes). Women with an illegitimate child were required to wear one braid (kichege). Men wore a kichege pigtail, from the end of the 18th century they began to cut their hair "under the pot".

The main food of the Khakasses was meat dishes in winter, and dairy dishes in summer. Soups (eel) and broths (mun) with boiled meat are common. The most popular were cereal soup (charba ugre) and barley soup (koche ugre). Blood sausage (han-sol) is considered a festive dish. The main drink was ayran made from sour cow's milk. Airan was distilled into milk vodka (airan aragazy).

The annual cycle was marked by a number of holidays. In the spring, after the completion of sowing work, Uren Khurty was celebrated - the holiday of killing the grain worm. It was dedicated to the well-being of the sowing, so that the worm would not destroy the grain. At the beginning of June, after the migration to the summer camp, Tun Payram was organized - the holiday of the first ayran. At this time, the overwintered cattle recovered on the first green fodder and the first milk appeared. During the holidays, sports competitions were organized: running, horse racing, archery, wrestling.

The most common and revered genre of folklore is the heroic epic (alyptyg nymakh). It has up to 10-15 thousand lines, is performed by low throat singing (hi) to the accompaniment of musical instruments. In the center of heroic tales are the images of alyp heroes, mythological ideas about the division of the universe into three worlds with deities living there, about the master spirits of areas and natural phenomena (eezi), etc. The storytellers were highly respected, they were invited to visit in different parts of Khakassia , in some genera they did not pay taxes. Belief in the power of the magical effect of the word is expressed by the Khakas in the canonized forms of wishes (algys) and curses (khaargys). Good wishes had the right to pronounce only a mature person over 40 years old, otherwise each of his words would take on the opposite meaning.

Shamanism was developed. Shamans (kams) were engaged in treatment and led public prayers - taiykh. On the territory of Khakassia, there are about 200 tribal places of worship where sacrifices (a white lamb with a black head) were made to the supreme spirit of the sky, the spirits of mountains, rivers, etc. They were designated by a stone stele, an altar or a heaped stone pile (boaa), next to which birches were installed and tied red-white-blue chalam ribbons. Borus, the five-domed peak in the Western Sayans, is revered by the Khakas as a national shrine. They also worshiped the hearth, family fetishes (tyos "yam). Since 1991, a new holiday has been celebrated - Ada-Khoorai, based on ancient rituals and dedicated to the memory of ancestors. It is usually held at old places of worship. During prayer after each ritual Bypassing the altar, everyone kneels (men - on the right, women - on the left) and three times fall face to the ground in the direction of sunrise.

V.Ya. Butanaev

Essays

If you have a head on your shoulders, do not step apart from the people

We get used to our native proverbs, because we hear them from childhood. In other nations, the same proverbs may take on a different sound. And meaning too. Here, for example, is the Russian proverb "A small dog is a puppy until old age." The Khakas version looks like this: Kіchik sӧӧktig aday ӧlgenӌe kӱӌӱges. How many new and familiar letters we see in this spelling! Knowledgeable people can figure out that the Khakass language belongs to the Turkic languages ​​\u200b\u200band the Uighur group and that it has a written language based on the Russian alphabet. And the exact translation is this: "A dog with small bones is a puppy until old age." This option, in our opinion, looks more scientific, more accurate and convincing.

Looking through a selection of Khakassian proverbs, we paid attention not to similarities, but to differences. It's more interesting. But they decided to wind up these proverbs with a mustache, that is, transfer them to the treasury of Russian, all-Russian wisdom.

A person who lies can steal.

The lazy person sleeps sitting, works lying down.

If you have a head on your shoulders, do not step apart from the people.

The one who raised cattle has a full stomach, the one who raised children has a full soul.

(A well-fed soul is a memorable image. If a person always does the right thing, then his soul is saturated. The bad guy has a hungry soul).

Snow does not hold on a crooked tree

No less interesting are the Khakas riddles. Not only do they superbly develop the imagination of the person who is trying to solve them, but they also establish a new (poetic) order of things. Thanks to riddles, long-familiar objects and phenomena, as it were, come into motion and turn to us with new unexpected facets.

We begin to solve the Khakas riddles. Two crows hit each other on the chins and cheeks. It's hard to guess. Little hint: crows are made of iron. So it's… scissors.

And here is a riddle that looks like a proverb: "Snow does not hold on a crooked tree." Correct answer: cow horns.

The next riddle is similar to the beginning of some kind of everyday comic story: “The old man Oranday is put on a horse by five people.” It is not so easy to guess that we are talking about simply putting a hat on your head with one hand!

And another Khakas riddle: "I can't throw away all the stones in my wallet." If someone thought that these were diamonds or some other precious stones, then this is wrong. The answer to this riddle is: thoughts in the head.

In general, the riddles of the Khakass are incredibly diverse. Some are amazing. What (or who) is hidden behind the innocent phrase "yawns for six months." Who yawns for six months? Animal, human? No, the mouth of a wooden trap designed to catch arctic fox and fox.

The folklore of the Khakass is rich and varied. The most common and revered genre is the heroic epic (alyptag nymakh). It has up to 10-15 thousand lines of poetry and is performed by haiji narrators with low throat singing to the accompaniment of musical instruments. Heroic tales tell about alyp heroes and their deeds. And in the mythological tales associated with the creation of the world and with nature itself, you can learn about what the Khakas world order looks like, as well as about their pre-Christian beliefs.

In the system of traditional Khakass folk beliefs, the image of the owner of water, Sug-eezi, occupied a prominent place. The Khakasses respected all water sources. According to traditional Khakass ideas, Sug-eezi could appear to people in various guises, but most often in an anthropomorphic (human) one. According to one of the Khakass shamans (by the way, women), Sug-eezi is a beautiful woman, with blond hair, blue eyes. When you cross a river, you must always honor the mistress of the water. According to the stories of the elderly Khakass, Sug-eezi could also take on the images of men. With a disrespectful attitude towards himself, he could drown a person or take his soul.

Pray to the water spirit

The Khakass arranged public sacrifices (Sug tayy) for the owner and mistress of the water, and the frequency of their conduct depended on the relationship people had with the river. Sacrifices to the water master were arranged in the spring. The ethnographer and folklorist Nikolai Katanov (the first Khakassian scientist) wrote about it this way: “They pray to the water spirit for this reason: we pray, praising his waters and asking (him) to make the fords good.

They pray to him when a person drowns, they pray so that the water spirit does not spoil the fords and does not pursue other people (except for the drowned one).

A sacrifice is offered to him in front of a birch, placed on the bank of the river. White and blue ribbons are tied to this birch; Ribbons are brought here by all the people present. There is no image of a water spirit, there is only a horse dedicated to him. The horse dedicated to him is of a gray color. The lamb is slaughtered “in the middle”, that is, they rip it (alive) along the belly, tear off the heart and lungs from the spinal column and put them together with the cheeks. Having removed the skin inseparably from the legs, they put them together with the head.

The lamb, sacrificed to the spirit of fire, is slaughtered not “in the middle”, but by hitting the head with the butt of an ax; the lamb (spirit of fire) is white. The shaman shamanizes on the bank of the river; (then) he throws the head and the skin with the legs (of the lamb offered to the spirit of the water) into the water. No one takes them.

In addition to lambs, the Khakass also sacrificed a blue or black three-year-old bull as a sacrifice to the owner of the water. The sacrificial animal was lowered on a raft down the river. Water in the culture of the Turks of Southern Siberia is the element of the lower world, and the bull was also represented as an animal of the deities of the lower world.

These rituals were aimed at ensuring the well-being of people's lives, the normal reproduction of the economy. The attention of traditional society has always been riveted to the mystery of fertility and birth. And water was one of the fundamental elements of the universe.

Work from sun to sun

It is interesting that even in simple everyday fairy tales there is a constant reference to natural phenomena. For example, to the moon and to the sun. This is how it looks in the fairy tale "Two Brothers".

Once upon a time there were two brothers: one poor, the other rich. Once a rich brother came to the poor and said: - Come to me to work. As you work the day from sun to sun, so you will get a bag of bread.

All right, the poor brother agreed. He worked day from dawn to dusk, came to receive payment. “The day,” he says, “is over. Pay.

No, the day is not over yet, - answered the rich man. - The sun has a younger brother, you see, it shines in the sky? When the month comes, come.

The poor brother worked all night. Before the sun rose, he came home, took a sack with a ripped bottom, and placed a second sack at the bottom of it. Comes to a rich brother.

Wait a minute... Why, you seem to have two bags? asked the rich brother. “If the sun has a younger brother, why not have a bag of a younger brother?” replied the poor man.

Nothing to do. The rich man had to give two sacks of grain - his poor brother persuaded him very convincingly.

Borus - five-domed peak in the Western Sayans

The annual agricultural cycle was marked by a number of holidays among the Khakass. In the spring, after the completion of sowing work, Uren Khurty was celebrated - the holiday of killing the grain worm. It was dedicated to the well-being of the sowing, so that the worm would not destroy the grain. In early June, after the migration to the summer camp, Tun Payram was held - the celebration of the first ayran (a drink made from cow's milk). At this time, the overwintered cattle recovered on the first green fodder and the first milk appeared. During the holidays, sports competitions were organized: running, horse racing, archery, wrestling.

The Khakass developed shamanism. Shamans (kams) were engaged in treatment and led public prayers - taiykh. On the territory of Khakassia, there are about 200 tribal places of worship where sacrifices (a white lamb with a black head) were made to the supreme spirit of the sky, the spirits of mountains and rivers. They were designated by a stone stele, an altar or a heaped stone pile (obaa), next to which birch trees were installed and red-white-blue chalam ribbons were tied. Borus, the five-domed peak of the Western Sayan, is revered by the Khakas as a national shrine. They also worshiped the hearth, family fetishes (tyos "yam).

Since 1991, a new holiday has been celebrated in Khakassia - Ada-Khoorai, based on ancient rituals and dedicated to the memory of ancestors. It is held, as a rule, in old places of worship.

During prayer, after each ritual walk around the altar, everyone kneels (men - on the right, women - on the left) and three times fall face down to the ground in the direction of sunrise.

We look at the future of Khakass mythology with optimism, we still have a lot of interesting things to learn from this area. In 2010, the National Library. Nikolai Georgievich Domozhakov (Khakassia) was among the winners of the open competition of the Charitable Foundation for Cultural Initiatives in the nomination "The New Role of Libraries in Education". The library received a grant for the implementation of the project “Legends and Myths of Khakassia: Revived History”, which is based on the idea of ​​preserving the original Khakass cultural traditions in the process of their study and practical implementation. The organizers are sure that it is the active participation in the study of historical material that will give the greatest educational effect.

The project will be brought to life by a specially created student association "Kip-chooh" (from Khakass - myths, legends, legends). It is already valuable that the students themselves will study the myths and legends of the Khakass people using archaeological and written scientific sources. They will take part in historical and ethnographic expeditions to places densely populated by the indigenous population, and then create a historical reconstruction of several Khakas rites.

To help Kip-chooh, library specialists will create a unified electronic bibliographic resource base on the project topic. The work will result in a theatrical performance of Kip-chooh, one of the folk legends, and the creation of a film based on it, which will premiere in July 2011.

Khakasses

KHAKASS-ov; pl. The people constituting the main population of Khakassia, partly of Tuva and the Krasnoyarsk Territory; representatives of this people.

◁ Khakas, -a; m. Khakasska, -and; pl. genus.-the juice, dates-scam; well. Khakassian, th, th. H. language.

Khakass

(self-name - Khakass, obsolete name - Abakan or Minusinsk Tatars), people in Khakassia (62.9 thousand people), total in Russia 79 thousand people (1995). Khakass language. Believers are Orthodox, traditional beliefs are preserved.

KHAKAS

KHAKAS (self-name - Tadar), people in the Russian Federation, the main population of Khakassia (65.4 thousand people). In total, there are 75.6 thousand Khakass in the Russian Federation (2002). In pre-revolutionary literature, they were known under the general name of the Minusinsk, Abakan, Achinsk Tatars or Turks, which were divided into five tribal groups (Kachintsy, Sagay, Beltir, Koibal and Kyzyl), within which the division into genera was preserved. These groups became part of the Russian state in the 17th - early 18th centuries. Anthropologically, the Khakass belong to a transitional form from the Ural type to the South Siberian: in the northern groups (Kyzylians, part of the Sagais) the features of the Urals of the race predominate, in the southern (Kachintsy) - of the South Siberian type.
The Khakas language belongs to the Turkic group of the Altaic language family. It is subdivided into four dialects: Sagay, Kachinsky, Kyzyl and Shor, on the basis of Kachinsky and Sagay a literary language was formed and written language was created (in 1928 in Latin, since 1939 in Cyrillic). The Khakass language is considered native by 75% of the Khakass. In 1876, the transfer of the Khakass to the bosom of the Russian Orthodox Church was announced, but most of the believers adhere to traditional shamanistic beliefs.
The ethnic composition was formed in the 17th-18th century on the basis of a mixture of the Yenisei Kirghiz with the Turkic, Samoyed and Ket groups. Although the main part of the Kirghiz was withdrawn to the Dzungar Khanate in 1703, the Kirghiz who remained and returned in the second half of the 18th century became the basis for the formation of the nationality. According to the 1897 census, there were 12 thousand Kachins, 13.9 thousand Sagais, 8 thousand Kyzyl (the basis of which were groups of Siberian Tatars and Argyn Kazakhs who settled in the Altysar Ulus in the 16th - early 17th centuries), 4.8 thousand Beltirs (descendants immigrants from Tuva who settled at the mouth of the Abakan, hence their name "Ustyintsy"). The consolidation process, which began in the 18th century, ended in the 20th century, when the Khakass received national autonomy and a common name.
The traditional occupation of the Khakasses is semi-nomadic cattle breeding. The Khakass kept horses, cattle and sheep. A significant place in the economy was occupied by hunting (mainly among the Kyzyl people) in the Sayan taiga (for musk deer). Agriculture (the main crop is barley) becomes the predominant branch of the economy by the end of the 19th century. In autumn, the taiga population of Khakassia was engaged in the collection of pine nuts. In some places, the Khakass began to breed pigs and poultry.
The main type of Khakass settlements were aals - semi-nomadic associations of several households (10-15 yurts), as a rule, related to each other. The main type of dwelling is a non-lattice yurt. The traditional clothing of the Kachins has become widespread among all Khakass. From the beginning of the 20th century, purchased fabrics began to be widely used. Following Russian fabrics, elements of Russian peasant and urban clothing began to penetrate into the Khakas costume, and in areas of close proximity to Russians, the prosperous population completely adopted Russian peasant clothing.
Meat dishes served as the main food in winter, and dairy dishes in summer. The Khakass prepared soups and broths with boiled meat. The most popular was cereal and barley soup. As a festive dish, black pudding is popular. The most common drink was ayran made from sour cow's milk. Ayran was distilled into milk vodka. It was used on holidays, to treat guests and when performing religious rites.
The Khakass attached great importance to public prayers. They prayed to the sky, mountains, water, the sacred tree - birch. Kachintsy prayed to the sky on Mount Saksar in the Abakan steppe. During prayers, an odd number of white lambs with black heads were sacrificed. Women and children were not allowed to the ceremony. The Khakass had a cult of "Tesei" - family and tribal patrons. Most ritual actions were performed with the participation of a shaman.

encyclopedic Dictionary. 2009 .

See what "Khakas" is in other dictionaries:

Tadarlar ... Wikipedia

- (outdated name Abakan or Minusinsk Tatars) people in Khakassia (62.9 thousand people), total in the Russian Federation 79 thousand people (1991). Khakass language. Khakass believers are Orthodox, traditional beliefs are preserved ... Big Encyclopedic Dictionary

- (self-name Tadar, Khoorai) nationality with a total number of 80 thousand people, living mainly on the territory of the Russian Federation (79 thousand people), incl. Khakassia 62 thousand people Khakass language. Religious affiliation of believers: traditional ... ... Modern Encyclopedia

Khakassians, Khakasses, unit Khakass, Khakass, husband. The nationality of the Turkic language group, constituting the main population of the Khakass Autonomous Region; former name Abakan Turks. Explanatory Dictionary of Ushakov. D.N. Ushakov. 1935 1940 ... Explanatory Dictionary of Ushakov

KHAKAS, ov, unit ace, a, husband. The people constituting the main indigenous population of Khakassia. | female khakaska, i. | adj. Khakassian, oh, oh. Explanatory dictionary of Ozhegov. S.I. Ozhegov, N.Yu. Shvedova. 1949 1992 ... Explanatory dictionary of Ozhegov

- (self-name Khakass, obsolete name Abakan or Minusinsk Tatars), people in the Russian Federation (79 thousand people), in Khakassia (62.9 thousand people). The Khakas language is the Uyghur group of Turkic languages. Orthodox believers are preserved ... ... Russian history

Khakass Ethnopsychological dictionary

KHAKAS- the people of our country, since ancient times inhabiting the taiga territories of Southern Siberia in the valley of the Middle Yenisei near the cities of Abakan, Achinsk and Minusinsk. In Tsarist Russia, the Khakasses, like a number of other Turkic peoples, were called Minusinsk, Achinsk and ... ... Encyclopedic Dictionary of Psychology and Pedagogy

Khakass- KHAKAS, ov, mn (ed Khakas, a, m). The people that make up the main indigenous population of the Republic of Khakassia as part of Russia, located in the southeast of Siberia, partly of Tuva and the Krasnodar Territory (the old name is Abakan or Minusinsk Tatars); ... ... Explanatory dictionary of Russian nouns

In the first millennium AD. in southern Siberia dominated by the Kirghiz. In the 9th century, they created their own state on the middle Yenisei - the Kirghiz Khaganate. The Chinese called them "hyagas" - a term that later, in the Russian version, took the form "Khakas".
At the beginning of the XIII century, the Kirghiz Khaganate fell under the blows of the Tatar-Mongols. But a century and a half later, when the Mongol Empire, in turn, collapsed, the tribes of the Minusinsk Basin created a new political entity - Khongorai, headed by the Kyrgyz nobility. The Khongorai tribal community served as the cradle of the Khakass people.

The Kirghiz stood out for their militancy and fierce temper. Among many peoples of Southern Siberia, mothers frightened their children: "Here the Kyrgyz will come, they will catch you and eat you."

Therefore, the Russians, who appeared here in the 17th century, met with fierce resistance. As a result of bloody wars, the territory of Khongorai was practically depopulated and in 1727, under the Burin Treaty with China, it was ceded to Russia. In pre-revolutionary Russian documents, it is known as the "Kyrgyz land" as part of the Yenisei province.

The revolution of 1917 caused a new act of tragedy for the Khakas. The orders that the Soviet government carried caused a sharp rejection of the people, among whom a person with 20 horses was considered a poor man. The partisan detachments of the Khakass continued to fight in the mountainous regions, according to official data, until 1923. By the way, it was in the fight against them that the youth of the famous Soviet writer Arkady Gaidar passed. And collectivization caused a new outbreak of armed resistance, which was brutally suppressed.

And yet, from the point of view of ethno-political history, being part of Russia as a whole played a positive role for the Khakass. In the 19th-20th centuries, the process of formation of the Khakass people was completed. Since the 1920s, the ethnonym "Khakas" has been approved in official documents.

Before the revolution, foreign departments and councils existed on the territory of the Minusinsk district. In 1923, the Khakasssky national district was formed, which was later transformed into an autonomous region of the Krasnoyarsk Territory, and since 1991 - into a republic, an independent subject of the Russian Federation.

The number of the Khakass people also grew steadily. Today, Russia is inhabited by about 80 thousand Khakass (an increase in the number of more than 1.5 times over the twentieth century).

For centuries, Christianity and Islam have been attacking the traditional religion of the Khakas - shamanism. Officially, on paper, they have achieved great success, but in real life, shamans are still much more respected among the Khakas than priests and mullahs.

White Wolf - chief shaman Khakass. Khakass shaman Egor Kyzlasov in full dress (1930)).

Until the beginning of the 20th century, the Khakass made collective prayers to the sky, from which they usually asked for a good harvest and juicy grass for livestock. The ceremony was performed on a mountaintop. Up to 15 lambs were sacrificed to heaven. All of them were white, but always with a black head.

When someone in the family was ill for a long time, one should turn to a birch for help. Prayer to the birch was an echo of that distant time when people considered trees to be their ancestors. The patient's relatives chose a young birch in the taiga, tied colored ribbons to its branches, and from that moment on it was considered a shrine, the guardian spirit of this family.

For many centuries, the main occupation of the Khakass was cattle breeding. According to ancient legends, the “master of cattle” was a powerful spirit - Izykh Khan. In order to propitiate him, Izykh Khan was given a horse as a gift. After a special prayer with the participation of the shaman of the chosen horse, a colored ribbon was woven into the mane and released into the wild. They called it now exclusively "izyh". Only the head of the family had the right to ride it. Every year in spring and autumn, he washed the mane and tail of the izyhu with milk, and changed the ribbons. Each Khakass clan chose horses of a certain color as izykhs.

In spring and autumn, flamingos sometimes fly over Khakassia, and a man who caught this bird could woo any girl.

A red silk shirt was put on the bird, a red silk scarf was tied around the neck, and they went with it to their beloved girl. Parents were supposed to accept flamingos, and in return give their daughter. Kalym in this case did not rely.

Bride and matchmaker

Since 1991, a new holiday has been celebrated in Khakassia - Ada-Khoorai, dedicated to the memory of ancestors. During prayer, after each ritual walk around the altar, everyone kneels (men - on the right, women - on the left) and three times fall face down to the ground, turning to the sunrise.

Khakasses (self-name Tadar) - people in the Russian Federation, the main population of Khakassia (63.6 thousand). In total, there are 72.9 thousand Khakass in the Russian Federation (2010). In pre-revolutionary literature, they were known under the general name of the Minusinsk, Abakan, Achinsk Tatars or Turks, which were divided into five tribal groups (Kachintsy, Sagay, Beltir, Koibal and Kyzyl), within which the division into genera was preserved. These groups became part of the Russian state in the 17th - early 18th centuries. Anthropologically, the Khakass belong to a transitional form from the Ural type to the South Siberian: in the northern groups (Kyzylians, part of the Sagais) the features of the Urals of the race predominate, in the southern (Kachintsy) - of the South Siberian type.

The Khakas language belongs to the Turkic group of the Altaic language family. It is subdivided into four dialects: Sagay, Kachinsky, Kyzyl and Shor, on the basis of Kachinsky and Sagay a literary language was formed and written language was created (in 1928 in Latin, since 1939 in Cyrillic). The Khakass language is considered native by 75% of the Khakass. In 1876, the transfer of the Khakass to the bosom of the Russian Orthodox Church was announced, but most of the believers adhere to traditional shamanistic beliefs.

The ethnic composition was formed in the 17th-18th century on the basis of a mixture of the Yenisei Kirghiz with the Turkic, Samoyed and Ket groups. Although the main part of the Kirghiz was withdrawn to the Dzungar Khanate in 1703, the Kirghiz who remained and returned in the second half of the 18th century became the basis for the formation of the nationality. According to the 1897 census, there were 12 thousand Kachins, 13.9 thousand Sagays, 8 thousand Kyzyl (the basis of which were groups of Siberian Tatars and Argyn Kazakhs who settled in the Altysar ulus in the 16th - early 17th century), 4.8 thousand Beltirs (descendants of immigrants from Tuva who settled at the mouth of the Abakan, hence their name "Ustyintsy"). The consolidation process, which began in the 18th century, ended in the 20th century, when the Khakass received national autonomy and a common name.

The traditional occupation of the Khakasses is semi-nomadic cattle breeding. The Khakass kept horses, cattle and sheep. A significant place in the economy was occupied by hunting (mainly among the Kyzyl people) in the Sayan taiga (for musk deer). Agriculture (the main crop is barley) becomes the predominant branch of the economy by the end of the 19th century. In autumn, the taiga population of Khakassia was engaged in the collection of pine nuts. In some places, the Khakass began to breed pigs and poultry.

The main type of Khakass settlements were aals - semi-nomadic associations of several households (10-15 yurts), as a rule, related to each other. The main type of dwelling is a non-lattice yurt. The traditional clothing of the Kachins has become widespread among all Khakass. From the beginning of the 20th century, purchased fabrics began to be widely used. Following Russian fabrics, elements of Russian peasant and urban clothing began to penetrate into the Khakas costume, and in areas of close proximity to Russians, the prosperous population completely adopted Russian peasant clothing.

Meat dishes served as the main food in winter, and dairy dishes in summer. The Khakass prepared soups and broths with boiled meat. The most popular was cereal and barley soup. As a festive dish, black pudding is popular. The most common drink was ayran made from sour cow's milk. Ayran was distilled into milk vodka. It was used on holidays, to treat guests and when performing religious rites.

The Khakass attached great importance to public prayers. They prayed to the sky, mountains, water, the sacred tree - birch. Kachintsy prayed to the sky on Mount Saksar in the Abakan steppe. During prayers, an odd number of white lambs with black heads were sacrificed. Women and children were not allowed to the ceremony. The Khakass had a cult of "Tesei" - family and tribal patrons. Most ritual actions were performed with the participation of a shaman.