The ridge of the Aesop legend of the legend of the Evenks. Tungus-Manchu mythology. Tyvgunai – well done and cholbon – chokulday
Tungus from ancient times settled from the shores of the Pacific Ocean to the Ob. Their lifestyle introduced changes in the name of the birth, not only by geographical signs, but, more often, by everyday life. Evenki living on the shores of the Sea of \u200b\u200bOkhotsk were called Evens or, more often, llamuts from the word "lama" - the sea.
Evenkia is an ancient and mysterious land. Her story is inseparable from the general history of the country with all its joys and sorrows. But this land is mysterious because there are so many secrets hidden in it, which not one generation of future people can solve ...
Let us turn to the history of Evenkia and, perhaps, thereby slightly open the mysterious cover enveloping this region, turning it into a legend about the northern land. The history of Evenkia is not a legend - but a chronicle real events, interweaving of human destinies, chronicle of worthy deeds. History delights the past of Evenkia and instills faith in its future.
II millennium BC - I millennium AD - human settlement of the Lower Tunguska valley. The sites of ancient Neolithic people of the Bronze and Iron Age in the middle reaches of the Podkamennaya Tunguska.
XII century - the beginning of the resettlement of the Tungus in Eastern Siberia: from the coast of the Sea of \u200b\u200bOkhotsk in the east to the Ob-Irtysh interfluve in the west, from the Arctic Ocean in the north to Pribaikalye in the south.
Among the northern nationalities of not only the Russian North, but also the entire Arctic coast, Evenki is the most numerous language group: in Russia there are more than 26 thousand people, according to various sources, the same number in Mongolia and Manchuria.
The name "Evenki" with the creation of the Evenki district was firmly established in social, political and linguistic terms, and for some zealots of the "national question", it seems almost derogatory to the other name of this people - "Tungus".
Doctor of Historical Sciences V.I. Uvachan said this about his people: “The word“ Tungus ”does not mean anything offensive or degrading to a person.“ Evenki ”is the self-name of the Evenki people. Some of its representatives along with the name“ Evenki ”retained the name“ ile ”, that is, a person. .. "
Doctor of Historical Sciences V.A. Tugolukov gave a figurative explanation for the name "Tungus" - going across the ridges. This explains not only their image of nomadic life, but also great courage.
Tungus from ancient times settled from the shores of the Pacific Ocean to the Ob. Their lifestyle introduced changes in the name of the birth, not only by geographical signs, but, more often, by everyday life. Evenki living on the shores of the Sea of \u200b\u200bOkhotsk were called Evens or, more often, llamuts from the word "lama" - the sea. The Trans-Baikal Evenks were called Murtsy, because they were mainly engaged in horse breeding, and not reindeer herding. And the name of the horse is "mur." Evenki-reindeer herders who settled in the interfluve of the three Tungusoks (Upper, Podkamennaya, or Srednyaya, and Nizhnyaya) and Angara called themselves Orocens - deer Tungus. And they all spoke and speak the same Tungus-Manchu language!
Most Tungus scholars consider Transbaikalia and Amur to be the ancestral home of the Evenki. But why did they scatter across a vast territory, across the entire Eurasian continent, from the Urals to the Pacific Ocean? Many sources claim that they were supplanted by more warlike steppes in the early 10th century. It turns out that they settled desert lands and immediately, in the 10th century, domesticated deer in order to somehow survive in the harsh conditions of the North. It seems that everything was a little different. In the Chinese chronicles it is mentioned that even four thousand years before the Evenks were supplanted, the Chinese knew about the people, the strongest among the "northern and eastern foreigners." And these Chinese chronicles testify to the coincidence in many signs of that ancient people - sushi - with the later, known to us as the Tungus.
The chroniclers of the Middle Kingdom tell in detail about these people living in a "snowy harsh country" in cone-shaped dwellings (plagues), as wonderful hunters and brave warriors, which could not be conquered by any squad of trained imperial warriors. But the most important thing is that these ancient chronicles tell of sushi - the dexterous "rangers riding on deer," about the people who domesticated the wild deer, and he "gives them milk and carries them on a sleigh."
In later chronicles, the path of development of direct descendants of sushi is traced - the Jurchens (wenes, wenks), united into one empire, which at the beginning of the VI century was called the Golden Empire of the Jurchens, which included free tribes of wenes, wenks. Is this the name of the modern northern territory and its inhabitants, Evenki?
The Golden Empire, competing with the Celestial Empire (China), constantly reflecting the attacks of the Khitan ancestors of the Mongols, covered the territory of modern Korea, the coast of the Sea of \u200b\u200bOkhotsk, Transbaikalia and the northern territories. And, most importantly, the residents spoke a single, Tungus-Manchu language, they had writing and cultural centers. Their architectural significance is evidenced by archaeological finds.
The Golden Empire almost simultaneously with Kievan Rus fell under the hooves of Genghis Khan's cavalry. But she could not, like Russia, be reborn - all cities were wiped off the face of the earth, literary monuments were destroyed, even inscriptions on city steles and gravestones were chipped.
Evenki forever lost their ancestral home, but this does not mean that this people - without a past: oral poetic creativity has preserved the traditions of former greatness and the memory of the mighty heroes - sonings. And here's what is surprising: all Evenks who settled from the shores of the Pacific Ocean to the Ob have the same heroes of oral works, which with the acquisition - or maybe restoration? - The written language is in print. The Evenks preserved and carried through the centuries the oral code of everyday instructions and moral laws, which, according to the restored ancient inscriptions on the stelae, almost completely repeat the codes of the highly moral ancient laws of their ancestors. And the main ones are friendliness, hospitality, mutual assistance, respect for elders.
But most importantly, the Evenks survived in extreme conditions North, this is domestic reindeer husbandry. The coexistence of deer and tungus is a whole science. Moreover, philosophy and religion. The deer at the Evenk-Orochen was erected in a cult. And this is true: there is no animal more perfect, more practical, which would feed, clothe, serve as a transport. Therefore, the word "argish" has several meanings in the Evenki language. This is not only a reindeer convoy, but also the path of development of the people.
1581-1583 years. - The first mention of the Tungus as a nation in the description of the Siberian kingdom.
The first explorers, researchers, and travelers spoke highly of the Tungus: "they are helpful without servility, proud and courageous." Khariton Laptev, who explored the shores of the Arctic Ocean between the Ob and Olenek, wrote: "By the courage and humanity, and the sense, the tungus surpasses all nomadic people living in yurts." The exiled Decembrist V. Kuchelbecker called the Tungus "Siberian aristocrats," and the first Yenisei governor A. Stepanov wrote that "their costumes resemble the camisoles of Spanish grandees ..."
But we must not forget that the first Russian explorers also noted that "they have stone and bone spears and bastards," that they don’t have iron utensils, and "tea is cooked in wooden vats with hot stones, and meat is baked only on coals ..." And again: "there are no iron needles and clothes are sewn and shoes with bone needles and reindeer veins."
Consequently, the nomadic Tungus, Evenk-Orochen, had, in essence, a Stone Age, while the Russians, with whom fate would forever connect them, already had a manufacture and firearms.
The second half of the XVI century. - penetration of Russian industrialists and hunters into the basins of the Taza, Turukhan and the Yenisei estuary.
Not about armed resistance and major battles in questionalthough in the "peaceful annexation" of Siberia to Russia, "arms diplomacy" played a big role. Big, but not the main one. The main thing was peaceful trade relations. And even with the advent of fortresses, settlements of Russian industrial people and plowmen, direct contact between the two cultures was episodic. But it would be naive to assume that the neighborhood is wherever it is! - Two different cultures were not interpenetrating. The Russians learned the skills of hunting, survival in northern conditions, were forced to accept the standards of morality and hostel aborigines, especially since the new settlers married local women and created mixed families.
It’s high time to abandon the false notion of “Russian trade robbery”: if sable was valuable to Russians, it replenished the royal treasury, then for taiga tungus trackers it was not a monetary equivalent for a long time and did not represent any special value on the farm. Clothing made from deer skins was more practical, sleeping blankets were made from sable skins and even ... they knocked down skis. So the price of a copper boiler, which was determined by the number of sable skins that fit in it, seemed ridiculously low for the Tungus themselves: "Stupid luchal (Russians): they give a boiler for lousy skins that can be used for centuries!" Steel blades, knives, peak tips, cloth, beads, steel needles, metal traps, and later guns were also invaluable for the Aboriginal people.
1601 - the foundation of Mangazeya - the administrative center and an important trading and transshipment center.
1607 - the foundation of the Turukhansk winter hut.
1607 - the collection of the first yasak from the Evenki of the Lower Tunguska by the Berezovsky Cossack Mikhaila Kashmylov.
1620-1623 - the Mangazey Cossack Nikifor Penda climbed along the Lower Tunguska to its upper reaches, through the Chechuy port moved to the river. Lena.
History is usually written according to documents, official records, and Penda (aka Panda, Poynda) did not serve neither the king nor God. He was a "walking" person, though not in the modern sense of the word. He was free from service. And therefore, no written orders were given to him, and he did not write written reports - no traces could be found in official papers.
He arrived from central Russia in Yeniseisk, like many troubled strong people of that time, going "meet the sun." After waiting here a year or two, I heard a lot of stories about the "gold-boiling" Mangazeya and decided to go there along the Yenisei. I took a large ship with my colleagues in debt, a 38-meter plank with a deck, under which you can hide from the weather and carry a considerable load.
At the Turukhansk prison on the left bank of the Yenisei, he stopped and sailed to Mangazeya in a boat. He lived in this city for some time, met with local governors, and here he was joined by several more equally desperate souls. They contracted two more pusses.
The authority of Nicephorus Penda was high among those around him: fair, true to the word. Forty people made up his artel, at that time it was an army, but a special one: everything was borrowed, for furs - and ships, and thousands of pounds of provisions, and fishing equipment, and goods for exchange.
And with his faithful comrades, Penda decided to go further east - to explore new lands along Tunguska.
In July, when the ice drift passed, from Turukhansk to the Yenisei its flotilla went out into the wide water, and raising sails, entered the deserted Lower Tunguska ... It was 370 years ago.
The squad of Nicephorus Penda was the first to follow these paths, others followed him, history speaks of them as pioneers, usually silent about Pend.
The end of the 20s of the XVII century. - a campaign of Mangazeyan servicemen led by Navatsky along the Lower Tunguska and further east to Yakutia.
1625-1634 - the foundation of the yasak wintering houses: Turyzhsky at the mouth of the Kochechumo river, Letnoy - at the mouth of the Letnyaya river, Ilimpiysky - at the mouth of the Ilimpiya river, Titeysky - at the mouth of the Tetey river, Nepsky - at the mouth of the Nepa river. Administratively, Lower Tunguska was part of the Mangazeya (Turukhansk) county.
1723 - the expedition of D. G. Messerschmidt along the Lower Tunguska, and then the Lena River and to Lake Baikal with the aim of studying the Siberian peoples and studying their languages, describing the flora and fauna.
1763 - the manifesto of Catherine II on the census of foreigners with the decree not to repair the evil peoples and live in peace.
The first half of the XIX century. - the formation of foreign councils (administrative districts) among the Evenki of the Lower Tunguska.
The first half of the XIX century. - the introduction of Evenki Lower Tunguska to Orthodoxy. According to the extract from the metric book of the Turukhansk Transfiguration Church for 1846, the Tungus of the Nizhnechumsky, Taymursky, Kureyskaya and Chemdalsky foreign councils were considered baptized on this date.
The conversion of the Gentiles to Christianity had nothing to do with how it happened on the American continent, where the church came with a cross and a sword, destroying millions of Indians. Russian Orthodox missionaries appeared among the natives from time to time, baptized those who wanted, giving new names. By the way, the change of names did not contradict the beliefs of the Tungus: in order to avert evil spirits, the newborns were not given permanent names, they appeared later. The Turukhansky monastery, founded in the 17th century, opened only at the end of the 19th century a church in Essen and a chapel in Chirind, two trading posts in the north of Evenkia, one of which, Essen, was the center of resettlement of the Yakuts.
That’s all the “influence” of the Russian Empire on the culture and life of the Tungus settled in the Yenisei province from the Angara to the Putorana mountains; the tsarist administration arranged the tsarist administration, which stopped at the level of the communal-clan system. Of course, in addition to the princes and tribal elders, who once became wise and authoritative people, the elders or tribal elders began to be appointed, denounced by the administrative authority and, for solidity, wearing a special badge on their chest as representatives of the tsarist government or, as they say in vernacular, white the king.
1822 - the introduction of the Charter on the management of foreigners in Siberia.
The former yasak was replaced by the poll tax, which was paid from the census to the census and for the dead. So "dead souls" existed in the Turukhansk Territory. The Russian state was indifferent, except for taxes: the tsarist authorities were not interested in the causes of the catastrophic extinction of the aborigines, the increasingly destructive smallpox epidemics, developing tuberculosis, progressive trachoma, and deer epizootics - scabies and hoofs that carried away thousands of herds. There was only one doctor in the whole Turukhansk region - in Turukhansk - and not a single veterinarian.
1840 - the creation of the Ust-Turyzh bread store located 600-700 versts along the Lower Tunguska.
1850 - the Synod of the Russian Orthodox Church establishes "Missions for the baptism of foreigners of the Tungus hordes of the Taimur and Nizhnechumskaya and for the enlightenment of other foreigners who roam in the Turukhansk Territory."
1853 - 1854 - The Vilyui expedition of the Siberian branch of the Russian Geographical Society, headed by R.K. Maak, examined the upper reaches of Vilyui and Lake Suringda, compiling a map of previously unexplored places, a description of the geological structure, relief, and ethnographic information about Yakuts and Evenks.
1859 - 1863 - discovery by M.K.Sidorov of graphite deposits along the Nizhnyaya Tunguska, Vakhta and Kureyka rivers.
1863 - the creation by the Krasnoyarsk gold miner, philanthropist and scientist M.K.Sidorov of a school for foreign children at the Turukhansk Trinity Monastery.
The second half of the XIX century. - The beginning of commercial and industrial development of the Lower Tunguska. Mining of graphite reserves by gold miner MK Sidorov and the Russian Society for the Development of Graphite in Siberia.
Mikhail Konstantinovich Sidorov was born on March 16, 1823 in Arkhangelsk in the family of a merchant of the second guild. In 1845, he came to Krasnoyarsk and fell into the Latkin family, who runs the gold mining mines of the famous millionaire Benardaki as a teacher of his children. Later, he married Latkin's daughter, Olga Vasilievna.
Sidorov’s appearance in Krasnoyarsk coincided with the heyday of the gold industry in Siberia. Mikhail Konstantinovich, like many others, was captured by the gold rush. He decided to open gold and, using the money received from profit, open the first higher educational institution in Siberia.
In 1850, he went to Podkamennaya Tunguska and here he first discovered rich deposits of placer gold. All the funds that he received from the gold mines, he turned to the development of the North and the Northern Sea Route.
In 1859, he discovered a graphite deposit in the Lower Tunguska of the Turukhansky district. The mine was registered as the Olga-Vasilievsky mine, named after his wife and friend. Graphite Ore Mining Started open way for the Petersburg pencil factory. In 1867, Evenkia graphite was praised at the World Exhibition in Paris.
It should be noted that Mikhail Konstantinovich paid much attention to the situation of the indigenous peoples of the North. He speaks at conferences in their defense with the proposal that in places of industrial and transport construction, for local residents, Russian huts are built and state benefits for the construction of housing, hospitals and schools are issued, and at school to teach not only literacy, but also crafts. Some of his suggestions regarding the development of the culture of the indigenous people of the North, he tried to implement. He built at his own expense a school for children at the Turukhansky monastery and gave funds for the maintenance of students of the boarding school. But by order of the local authorities, the students were allowed to go home, and the school was sawn into firewood for prison.
At age 65, he died an insolvent debtor. The millionth fortune was spent on discoveries, research, and charity. But as a public figure, Sidorov did a great job that will never be forgotten.
1863 - in the upper river. Lower Tunguska was transported from the Lena River by a steam boat with a barge, and then proceeded downstream of the Lower Tunguska and completed its journey in the city of Yeniseisk. Discovery of coal deposits and new graphite deposits.
may, 1873 - an expedition of the Siberian Branch of the Russian Geographical Society led by A.A. Chekanovsky to the Lower Tunguska, during which the first accurate map of this region was compiled, graphite deposits were studied, vegetation, weather conditions, life and characteristics Evenks.
1910 - foundation of the shop of merchants-tungusniks Panov and Savvateev at the site of the future village of Tura.
november, 1917 - the establishment of Soviet power.
1920 - the creation of the Turukhansk Regional Revolutionary Committee.
november, 1920 - sending by the revolutionary committee of expeditions to the Bolshoi (Tazovskaya) and Ilimpiysky tundra to clarify the situation of the indigenous population on the ground.
From ancient times, there was popular wisdom: no deer - no Evenk. By the beginning of the 20s, after civil war, thousands of Evenki were left without deer, without bread, without hunting supplies. And only the new government saved the northerners from hunger and mass extinction. After the liberation of Siberia from Kolchak, in the first navigation of 1920, caravans of ships left the Krasnoyarsk lower Yenisei and Lower and Podkamennaya Tunguska, Pete and Sym with food, manufactory, hunting supplies. All debts were canceled, and the northerners were exempted from the poll tax - taxes. E.S. Saveliev in the Ilimpian tundra, M.I. Osharov and G.K. Nizovtsev on Podkamennaya Tunguska create cooperation.
1923 - the adoption by the Turukhan regional executive committee of the regulation on northern inspectors with the assignment of duties to them to protect fishing labor, their health and the raising of educational and educational institutions.
1923 - the adoption by the Turukhan regional executive committee of a regulation on the administration of the turukhan native tribes, according to which each native tribal tribe was governed by its own tribal Council.
Advice is not the invention of a new government: since ancient times, tribal advice has existed. And they have long been preserved as a form of democracy in the North. The creation of the simplest production associations did not contradict the traditional form of management: from ancient times, the Evenks had Umundé endere — joint grazing and joint fishing, and during the autumn-spring migration — joint deer hunting. And the first collective farms created from bare-legged Evenks, which received state support, were perceived calmly and even benevolently.
march, 1921 - a meeting in Omsk with the participation of representatives of northern backgammon on issues of the administrative-territorial structure. The meeting decided to sell bread and food at solid prices and solid state prices to buy furs.
june, 1921 - the creation of the first Evenki cooperative at the Oskob trading post.
1921 - 1923 - the provision by the state of long-term loans to support reindeer husbandry in connection with the anthrax epidemic.
march, 1923 - the adoption of the decree "On Hunting" by the All-Russian Central Executive Committee and the Council of People's Commissars of the RSFSR, the introduction of benefits for the indigenous peoples of the North to conduct hunting and fishing production.
may, 1925 - the creation of the Yenisei Provincial Committee of the North, headed by I.M.Suslov.
1923 - the creation of clan Soviets in the Lower and Podkamennaya Tunguska.
1921 - 1923 - the opening in the Ilimpic tundra of the Yenisei Provincial Union of cooperative trade.
1926 - the creation of the workers' faculty of the northern peoples at the Leningrad Pedagogical Institute, among the first students were N.N. Putugir, P.N. Putugir, N.N. Monakhova, A.N. Kaplin, G.P. Salatkin.
In 1926, the All-Russian Central Executive Committee and the Council of People's Commissars of the RSFSR approved a provisional regulation on the administration of the indigenous peoples and tribes of the northern outskirts of the RSFSR. The organization of grass-roots management was based on the generic principle.
The instructors of the Turukhansky district executive committee I.K. were active organizers of the patrimonial Soviets in the Tunguska-Chunsky district. Kochnev, N.V. Efimov, Head of Factor Strelka M.I. Ostapkovich. From among the indigenous population, rank-and-file Councils were organized by M.I. Shiroglagov, R. Golubchenok, P.V. Tarkichenok, P.T. Yastrikov. Generic loams were carried out for 4-5 days, usually this happened in the middle of spring - after the hunting season. This is how patrimonial loams were carried out in two patrimonial councils in Strelka. On the loam, the reports of the chairmen of the clan Soviets were heard, the new composition of the clan Soviets was worked out together, and each word had to be translated into Evenki, because there were few literate people among the indigenous population.
november, 1927 - a unique center is being created in the Tur camp, not an administrative or industrial one, but a cultural base, with a school, hospital, and veterinary station.
In 1927, the northern workers 'school was opened in Leningrad, soon the Institute of the North, the northern workers' schools were opened in Khabarovsk, Yeniseisk, Krasnoyarsk, in Tur - a school of collective farm personnel and a feldsher-obstetric school. Cadres of teachers are being prepared, schools and out-patient clinics are opening after educational programs.
1928 - the creation of the northern branch at the labor faculty of Tomsk University. The same department was created at the Irkutsk Fur-Fur Institute. Among the students were P.P. Uvachan, V.D. Kaplin, L.N. Uvachan, S.I. Sochigir.
December 10, 1930 - the formation of the Evenki National District. The district center became the Turin Cultural Base. In introducing the small peoples of the North to a new life, the primary forms of Soviet autonomy — national districts — played a special role. The question of the forms of self-government of the northern peoples was widely discussed in the 1920s by government bodies of the Soviet country, ethnographic scientists, and the scientific community.
1930 - the emergence of Evenki writing.
In 1931, the Olgo-Vasilievsky mine, which once belonged to M.K. Sidorov, was renamed Noginsky, and in 1930 it began the industrial development of Evenk graphite.
In 1941, the war began ...
June 22, 1941 - the beginning of the war and the beginning of the countdown of a whole period in the life of our people. Everyone from old to young came to the defense of the motherland. Hundreds of men already in the summer of 1941 left Evenkia to fight the hated enemy. And those who had to stay in the rear were not sitting idly by. Old men, women and children worked, replacing fathers, husbands and brothers, bringing Victory Day closer. There were no factories in Evenkia; its inhabitants did not produce weapons, military equipment, or ammunition. Evenkia supplied raw materials, food, warm clothes, carried out simple but difficult orders for the front.
In February 1942, Chairman of the Presidium of the Supreme Soviet of the USSR M. Kalinin he praised the tasks facing the workers of the rear: “The question is how to practically and efficiently exert our strength in the victory over the enemy. It seems to me that the first thing that is required from each person is to realize that victory is obtained not only at the front but also in the rear: not only fighters on the battlefields participate in achieving military successes, destroying the enemy with weapons, but also housewives when they go to production and replace those who have gone to the front, when they reduce the consumption of electricity, fuel, show attention and care to the wounded soldiers; to orphans. "
The most important task for Evenkia during the war years was the extraction of fur or, as they then expressed it, “soft gold”. The increase in fur production directly affected the financial situation and the strengthening of the defense capability of our country.
Each hunter, collective farm and region took on specific commitments for the production of fur. Serious attention was paid to this, both from the party and from the Soviet authorities.
Annually, throughout the war, decisions and appeals of the Evenki district council of deputies of workers and the district committee of the CPSU (b) were adopted.
In 1942, the appeal “To all hunters of Evenkia” said: “Comrades hunters! Give the country fur at least 2 thousand squirrels per season for a gun. Use all fishing gear. Increase the production of Arctic fox, sable, fox, ermine, hare, muskrat and other types of furs. Remember that your honest work strengthens the combat power of the Red Army, brings closer the hour of defeat of the Nazi troops. "
A lot of propaganda work was carried out at the trading posts. This yielded certain results. But the main thing, perhaps, is that the population of the district clearly realized their tasks, their civic duty to their homeland.
In the deep taiga, on the snowy northern expanses from dark to dark, hunters worked, extracting “soft gold” - furs for their country, thereby bringing closer the Victory over Nazi Germany.
The 50-90s - only a short-sighted person cannot fail to notice and not know how the economy and culture, including the national one, rose during the years of Soviet power. Illiteracy was eliminated, hundreds of Evenks became teachers of the national language, more than a dozen of them received the high title of Honored Teacher, their own, national doctors, scientists appeared. The epidemic of smallpox and trachoma disappeared, and the incidence of tuberculosis sharply decreased. And the main indicator is the natural population growth.
In 1950-51 - In the district there was an enlargement of collective farms. In this regard, the settlements: Murukta, Voevoli, Kumonda, Panolik, Svetlana, Ingida and many others disappeared from the map of the Evenki national district forever.
In 1955-1956 - the land management expedition of the Ministry of Agriculture gave each collective farm specific recommendations on the use of deer pastures - pasture rotation. It was believed that this is a progressive system of organizing the feed base. However, the enlargement of collective farms tore the Evenks from patrimonial pastures, hunting grounds, and native lakes. Tribal and cultural ties were destroyed. None of this was noticed: the euphoria that gripped the leadership at the sight of suddenly “collective farms-millionaires”, new well-appointed villages, allegedly indicating a “transition to a settled state”, fanned the mind.
March 20, 1950 - a village council was formed in the Noginsk graphite mine, and on March 16, 1951, the village of Noginsk was classified as a working village.
September 13, 1950 - the land plot was allotted for the land airfield of Baykit, and on January 31, 1951 its construction began.
In the years 50-60. - A veterinary and bacteriological laboratory and veterinarian stations worked in the okrug. Shepherds for reindeer herds were recruited from among collective farmers, and reindeer herder technicians were trained to improve their skills. For the high indicators achieved in the development of reindeer husbandry and the entire social economy, some collective farms of the district were repeated participants in the All-Union Agricultural Exhibition and VDNH.
In the 1950s, a new branch of the Evenki economy, animal husbandry, flourished. The beginning of its development was laid by a silver-black fox fur farm, organized in 1938 by the Main Directorate of the Northern Sea Route at the Oskob hunting and hunting station. For high performance in the development of cage farming, S.P. Kheikuri, the head of the silver-black foxes farm of the Pobeda collective farm in the Ilimpiysky District, was a participant in the All-Union Agricultural Exhibition on several occasions.
Local industry in the district developed mainly in the direction of consumer services, producing consumer goods, daily necessities and household goods. The local raw materials developed woodworking, salt production, leather production, brick and lime production, etc.
On August 17, 1954, a department of culture and educational work was formed at the executive committee of the district council.
In 1958, the CPSU district committee adopted the decision "On measures to develop national artistic creativity in the okrug." In order to put forward creative forces to engage them in active work, from May 15 to November 1, 1958, a district competition for best work fine and applied art. The competition was attended by over forty local prose writers and poets, collectors and custodians of folklore.
In the 50-60s, a lot of work was done by the staff of the Red Plague. They taught women how to cook new dishes, spend money, taught sewing on a typewriter, distributed books, and at the same time were amateur artists. "Red plague" as a cultural and educational institutions were relevant until the early 70's. In 1974 they were liquidated, as their place was taken by more progressive forms of organizing cultural life: 14 rural houses of culture, 3 rural clubs, 16 rural libraries were opened, 3 district propaganda brigades were created.
On January 14, 1971, the Evenki National District was awarded the Order of the Red Banner of Labor.
On February 13, 1974, the Surindinsky pedigree reindeer herding farm was established in the Baykitsky district.
On February 26, 1975, in the village of Tura in the Ilimpiysky District, a village Council of Workers' Deputies was formed with the name of Turinsky.
On March 24, 1976, the Evenki National District was awarded the rolling Red Banner of the CPSU Central Committee for the early fulfillment of the national economic plan for 1975 and the successful completion of the ninth five-year plan.
In January 1980, on the basis of the district House of Creativity, the district scientific and methodological center of folk art and cultural and educational work was formed.
On June 20, 1982, the department of private security was established at the district department of internal affairs.
On September 10, 1982, a state nature monument of local importance "Sulomai Pillars" was formed, located on the 20th Podkamennaya River of the Tunguska of the Baikitsky District. above the village of Sulomai.
1992 - Evenki National District becomes Evenki Autonomous District, remaining part of Krasnoyarsk Territory, but at the same time being an independent subject of the Russian Federation. The chairman of the district executive committee of the Council of People’s Deputies Yakimov was appointed Head of the District Administration.
February 5, 1992 - there was a delimitation of state property in the EAO into federal state property and municipal property.
February 14, 1992 - The Department of Agriculture of the District Administration was established on the basis of the abolished Agroprom.
July 7, 1992 - independent leshozes were formed within the borders of the Ilimpiysky, Baikitsky, Tungusko-Chunsky districts due to the disaggregation of the Evenki forestry.
November 2, 1992 - the private school "Private School" was established.
May 24, 1993 - the state natural and historical monument "Geographical Center of the Russian Federation - Evenkia" was established.
May 25, 1993 - on the territory of the EAO, a base for aviation forest protection and forestry services was established.
In December 1996, the first democratic elections of the Head of the District Administration were held. A.A. Bokovikov was elected Head of the Administration of the Evenki Autonomous Region. During his stay in power, the Head of the District Administration receives the status of governor.
On April 8, 2001, B. N. Zolotarev was elected at the election of the governor of Evenki AO with a result of 51.08%.
August 2002 - 2nd All-Russian Congress of Evenks of Russia. The Union of Evenki of Russia has been created.
January 2003 - the opening of the District Childhood House in Vanavar.
Mythology of the Tungus (northern branch) - Evenki, Evens (Lamut), Negidal and Manchu (southern branch) - Nanai, Ulchi, Orochi, Ude, Oroks, Manchu. In T.-m. m. two layers are distinguished: pre-shaman and shaman. The Doshaman stratum covers the concept of the origin of the universe and the creation of the earth and all life on it. An ancient version of the Evenki creation myth tells that in the beginning there were only water and two brothers (or birds in an older version). The younger brother took out a little earth from the bottom (in the variant - a bird brought him in his beak) and laid it on the surface of the water. Then he sat down and fell asleep. The older brother began to pull the earth out from under him and stretched it out so much that it turned into a large modern earth. Then the brothers began to work - to make images of people from clay and stone and useful to man animals - the younger brother, harmful animals - the older brother. The youngest had an assistant dog (in the variant - a raven or a bear), which was supposed to protect the sculptures made by him and not show them to his elder brother in the absence of the creator. Once the guard, seduced by the offer of his elder brother to give him fur, showed him the creations of his younger brother. The elder introduced various diseases into the sculptures or broke them. The younger brother, returning, punished the assistant and continued his work. After graduating, the younger went to heaven, leaving a raven (a bear) as an intermediary between people and himself, and the older brother went underground. The shamans who appeared later called the younger brother of Seveki, and the older Khargi.
The whole world (boogie) was presented as three worlds: the upper one, above the sky, the entrance to which was through the nanny sangarin (hole in the sky) - the North Star; the middle world is the earth and the lower world, the entrance to which is through whirlpools. In the upper and lower worlds, life happens in the same way as in the middle world, only the people living there did not understand the Evenks and sent them away, since they brought diseases. There are luminaries above the upper world. The most ancient myths are represented by the sun and the month by women, later - by a pair of spouses. The myth of the hunter Haglun, who is skiing for elk, was formed at a time when the Tungus came to the taiga and began to hunt moose. The hunter and the moose are the constellation Ursa Major, and the hunter's ski trail is the Milky Way.
Much later, shamanistic cosmogonic myths appeared. The upper world is above the sources and top of the mountain (or above seven clouds), the lower world is below the mouth of the river Engdekit, starting in the upper world and ending in the lower. Anyone who has fallen into the lower world, even a shaman, does not return back. The shamanic cosmogony reflected the process of resettlement of the ancient Tungus along rivers, therefore the orientation of the upper and lower worlds (east, south, southeast, etc.) depends on the direction of the main river along which settlement was in the taiga. On engdekite below all the worlds of the dead are the souls of the first shamans (on the cliffs), as well as all those who went into the formation of the ancient Tungus (Changits, Ngamondri, Dyndri, Nyndri, etc.). Bone and stone objects called mugda shamans are also located there. On the tributaries of engdekit - personal shaman rivers (their sources are in the maelstroms) are placed spirits - helpers of shamans, at a time when the shaman does not force them to work, that is, does not send them in search of the missing soul of the patient whom he is healing. In the upper world, shamans placed the creator of the earth and man - seveks. The shamans themselves acted as intermediaries between seveks and people. According to shamanistic ideas, unborn souls are placed in the so-called. ngektare (or ngevi) - at the foot of the mountains of the upper world; those born are in man, and after the death of the latter, in the world of the dead. One of the functions of shamans was the “sending” of souls (omi) of the dead to the world of the dead. The shamans there was a host of assistant spirits - seven, burkan, etc. from the animal world. They sent them out with different instructions, when it was required to find the “stolen” soul of the patient or to find out what the questioner wanted, and sometimes to take the soul of the deceased to the world of the dead. The shamans constantly communicated with them, arranging sevanchepeke (seven, with Evenki letters. “Send,” sevanchepeke, “shamming” - a rite of unity with spirits). Sevans were placed on the shaman's personal river when they had no errands. Managing these spirits was the second function of shamans. Images of them were made in a large number, especially Nanai shamans. By arranging the campaign, in which the assistant spirits took an active part, the shamans made bloody sacrifices to the seveks or to the spirits of the ancestors of the shamans.
Since the shamans created the idea of \u200b\u200bthe master spirits, they were the first to begin the rites of initiation or taboo of the deer-sevek. In addition, shamans became the main and active participants in the hunting mysteries, adding some of their rituals to them (“cleansing” of hunters and their weapons and equipment, fortune telling about the hunters' lives and life, updating parts of their costume and tambourine, etc.). For the campaigns based on the Mysteries, there were no bloody sacrifices. Having created cosmogony, the shamans settled their ancestors between the worlds of the dead and the mouths of the personal shamanic rivers of their ancestors - shamans and shamans and created mythological stories about them, for example, about Gurivul (Murivul), Torganey. They settled there the ancient ancestors of various groups of a foreign population, parts of which merged with the Tungus (e.g. Churi, Chulugdy, Ngamodri, Nyandri, Goldi), also creating mythological stories about them.
Lit .: Collection of materials on Evenki (Tungus) folklore, comp. G. M. Vasilevich, L., 1936; Historical Evenk folklore, comp. G. M. Vasilevich, M.-L., 1966; Vasilevich G. M., Early Evenki ideas about the world, in collection: Studies and materials on the issues of primitive religious beliefs. Proceedings of the Institute of Ethnography, vol. 51, M., 1959; her, Some data on hunting rites and representations of the Tungus, "Ethnography", 1930, No. 3; her, Ancient hunting and reindeer herding rites of Evenks, in the book: Collection of the Museum of Anthropology and Ethnography, vol. 17, M.-L., 1957; Kozminsky I.I., Report on the study of material culture and the belief in the Garyisk golds, in the book: Garino-Amgun expedition 1926, L., 1929; him, The emergence of a new cult among the golds, in the book: Collection of ethnographic materials, No 2, L., 1927; Lopatin I., Amur, Ussuri and Sungarian Golds, Vladivostok, 1922, p. 212-40; Shimkevich P. P., Materials for the study of shamanism among the golds, Khabarovsk, 1896; Sternberg L. Ya., Gilyaki, Oroch, gold, Negidal, Ainu, Khabarovsk, 1933; Shirokogoroff S., Psychomental complex of the Tungus, L., 1935.
ON THE HEROIC TALES OF EVENK
The Evenki epic is diverse, it includes different types of legends about heroes and heroes. Among the heroic tales, several characteristic types stand out about heroes-heroes, each of them, in turn, has typical attributes indicating an uneven degree of development of the Evenki epic as a genre in different local groups of Evenks. Heroic legends reflect different stages of development of the Evenki epic creativity. It is this fact that is very remarkable and interesting for the scientific world: legends of different levels of development coexisted in the epic folklore heritage of the Evenks. The material of the heroic legends of Evenks in all its typical diversity allows the scientist not only to see and analyze the process of formation and development of the Evenki epic, but also when comparing texts with samples of the epic of other peoples, to reveal the general stages of the development of the heroic epic as a genre.
First of all, let us briefly talk about popular terminology (used by Evenks in relation to the works of their own folklore), its features and genres of folklore in different groups of Evenks. AT common environment There are two main definitions of all local Evenki groups of Russia: 1) Nyngakan, 2) ul-gur. The term nimngakan unites works from the point of view of a folklorist related to different genres: myth, fairy tale, heroic legend and type of heroic fairy tale. Ulgur - tradition (historical, mythological, etc.), as well as oral stories of Evenks (ulgur - lit .: story). However, the existence and existence of Evenki folklore genres, as well as their designation by popular terms, are not everywhere (more precisely, not all local groups) the same. For example, we did not reveal the existence of heroic legends among the Evenks of the northern regions, namely, in Evenkia and in the north of Yakutia. They were not noted in these local groups by other, earlier, collectors of Evenki folklore. Heroic legends are predominantly common among Evenki Transbaikalia and eastern puppies (including the territory South Yakutia), this is confirmed by the published texts of scientific publications of Evenk folklore.
The folk terminology of the Western Evenki differs from the terminology of the Eastern Evenks, and also has its own peculiarities among the Transbaikal (Buryat) Evenks. For example, Western Evenks do not know the term Eastern Evenki Nimbakama Nimbakan (lit.: shaman-singing Nimbakan), Eastern Evenks also distinguish epic narratives, which they define as gume nimbakan (literally: spoken, narrated by Ningga-kan) and are related to the heroic fairy tales. The presence of a type of Evenki heroic tale was first noted by GM. Vasilevich in the introductory article to the collection “Historical Evenk Folklore (Tales and Traditions)”. Speaking of Zeya-Aldan narratives about heroes, she writes that “Zeya-Aldan legends are told.<...> They are closer to the heroic tales and there are many motives from the epic of Turkic and Mongolian peoples. ” However, she does not name the popular term, which in most cases the Evenki defines this type of narrative.
Experts of Evenki folklore, professional performers label their epos with the term nimbakama nimbakan, which literally translates as “nimbakan, like the shamanistic singing of nimban” and is understood as “singing nimbakan”, since monologues of the heroes of legends are necessarily sung. Each hero has an individual melody and singing words that serve as his business card. This is the main difference between the Evenki epos and the works that the Evenki define as gume nimngakan. For example, the storyteller Claudia Pavlovna Afanasyeva, before starting to execute a particular plot, always shouted: “Er nimkakama nimkakan, this is Nunanman hegekkil 'This is nimbakama nimgakan, they sing it” or: “Er gume nimkakan, nunganeman ekil hag This is gume nimngakan, they don’t sing it. ”
Evenki narratives, defined as gume niminga-kan, have much in common with a typical heroic tale. However, they have their own specifics, indicating that the Evenkiya heroic fairy tale of Gume Nimngakan is at an early stage of its formation and is a transitional stage to the developed Evenki epos. Our observations of life, storytelling, performance different types Evenki folklore show that the form of performance (narration) of the gume nimngakan was accessible to a wider circle of people than the epic nimbakama nimngakan. Conventionally, the Evenki heroic tale can be called a more “democratic”, “profane” kind of epic narrative than the heroic tales of nimbakama nimngakan, for the following reasons - in order to convey, tell the gume nimbakan, it is not necessary: \u200b\u200b1) to have a special singing talent ; 2) ear for music (for memorizing all the musical and individual tunes of the heroes of the epic); 3) to attach to special events (in contrast to the performance of the epos); 4) to gather a large audience, they could be told to one listener (while the execution of the epic required a collective hearing). The transmission of gume nimngakans was not connected with sacred moments. Good performers of the epic had their own spirit, the patron of their talent (itchi), he was not needed by the storyteller gume nimngakanov. The narrator of the epic underwent a peculiar initiation in order to become the performer of the epic - nimbakalan, this folk definition-term is awarded only to the performers of the epic along with the shamans who are called nimbalans. Women, the narrators of the Evenki epic, in most cases went through a peculiar “path of initiation”, most often through a past illness, which they got rid of by mastering the skill of performing heroic legends. For example, according to the story of K.P. Afanasyeva, by the age of 29, she began to get sick with a "nasty disease", to faint. Her grandmother was a narrator of Evenki nimbakama nimbakans. In childhood K.G. Afanasyeva learned from her grandmother many tales, but did not fulfill them in public. Grandma drove her to the shaman to cure her ancestors. Pokamlav (in order to find out the cure), the then-famous shaman Fedot Timofeev showed her the way to get rid of the disease - she had to fulfill heroic tales with an adult audience for 7 days. So K.G. Afanasyeva was healed and became a Nyinggakalan storyteller.
Thus, gume nimngakan was a democratic kind of epic narration of Evenks. The works of this genre, like the Ulgurs (traditions), could tell everything. Many Evenk folklore threads said: “Gume nimnakanma ulgugecinme niket sari bee ulguchendenin - tarlak bo. Nimnakama nimnakanma nimkakalan-nyun nimnakandyan. ‘Gume nimngakan, like ulgur, anyone who knows can tell - this is so. "Nimngakama nimngakan (a heroic legend) is only a storyteller, a nyinggakalan will sing and sing.”
The transfer (storytelling) of the gume nimngakan does not have such requirements as the fulfillment of the Evenki epic, for the nimbakama nimngakan is sacred for the Evenk, and the gume nemngan-kan is as if withdrawn from this sphere, like the Ulgur. For example, the storyteller Anisia Stepanovna Gavrilova said this: -Nimkakama nimkakanma bastard, garbinel, alganal, ikekvil "Ninggakama nimngakan giving birth, calling, singing the alga spell, perform-sing." G. epos), KP Afanasyeva explained to us that the narrator’s narrative should be like a strong and smooth river flow: “Eekte bira eektekechin ikenyvkil” big river singing nimbakan should be like ’.” She spoke of the peculiarity of the fulfillment of the heroic legend: “Nadalladu edenna, nadalladu ikendenna, Bugava tokorikhinmuvna‘ Seven days you go with the flow of the nimn-gakan, seven days you eat the nimbakan, you circulate with the nimbakan throughout the Universe. ”
V.M. Zhirmunsky put forward the concept of “heroic tales” as the ancestral form of the heroic epic. Archaic signs of an epic in a heroic tale are: 1) a fairy-tale image of a giant-hero; 2) the wonderful nature of his exploits; I) a clear mythological background of many motives and images. V.M. Zhirmunsky highlighted the main structural parts of the heroic tale: prologue, heroic matchmaking, adventures of the hero, returning home. All these structural parts are also present in the gume nimngakan. However, in most of them there is no heroic matchmaking in its classical form, which speaks of the archaic stage of the Evenki heroic tale. B, M. Zhirmunsky based on the comparison of the heroic tales of the Turkic-Mongolian peoples about Alpamysh with the epic about Alpamysh derived the theory of the epic, which later became generally accepted. The published and unpublished material of Evenki folklore (available in the archives of contemporary collectors of Evenk folklore by A.N. Myreeva, N.Ya. Bulatova, G.I. Varlamova) indicates one noteworthy fact - the popularity of the same heroes' names for the singing heroic legends of Nyinggakam nimngakans and narrative gume nimakakans. We list the names of the main characters (with variations of affectionate, diminutive, magnifying suffixes):
Male names
1. Umusli, Umusni, Umusliken, Umuslindya, Umusnindya.
2. Harpani, Harparikan, Harpanindya, Harpas Harparikan.
3. Torganai, Torganu, Torganndun.
4. Huruguchon, Hurukuchon, Hurukuchondya.
5. Altanai, Altanukan, Altanyndya.
Female names
1. Sekankan, Sekak, Sekakindya, Sekalan
(the most common).
2. Nyungurmok, Nyngurdok, Nyngurmokchan, Nyngurdokindya.
3. Unyaptuk, Unyuptuk, Unyuptukchon, Uunyaptukindya.
For example, there is a heroic fairy tale about Harparikan, as well as an epic about Harparikan among the Eastern Evenks. The works of the same type of the same type, of the epic proper (nimbaka-ma nimngakan) and the heroic tale (gume nimngakan), have a lot of eastern Evenks. For example, we recorded the heroic legend “The remote girl Sekakchan-Seryozha and her younger brother named From the strongest veins, the most wiry, Iranian heroes never falling on their ribs” and the heroic fairy tale “The remote girl Secak and brother of Iran”. The legend is recorded in 1989 in the village. Udskoe from A.S. Gavrilova (a native of the Selemdzh river in the Amur Region). The heroic tale of Sekak and her brother of Iran was recorded in 1984 from Varvara Yakovleva in the village. Ulgen of the Amur region. The plots of a heroic tale and a legend in the main moments coincide and belong to one local territory. In the heroic tale of Sekak and her brother, Iran has more characters, the heroes have more trials than in the God-Tyr tale.
Among the Evenki’s heroic epic heritage, one can distinguish the earliest type, when the hero, although perceived as a hero, does not perform feats in the fight against enemies - he simply travels to unknown distant lands, finds relatives, takes part in peaceful heroic fights, finds himself the bride, returns to their native lands and becomes the mother-child of the Evenks. Tales of this type are small in volume, the main character is a lone hero who wants to find his own kind (person, people), there are few secondary characters here, some of them are represented by animal helpers of the hero. The classic image of the early type of heroic legends is the text we publish in this collection about Umusliken.
Evenks have many legends about a lone hero named Umusliken (Umusmi, Umuslinay, Umuslindya), this is one of the most popular heroes of the Evenki epic. We have chosen for publication the most striking example of the early type, when the hero in the story does not perform heroic feats in the generally accepted sense (fight against enemies). His whole feat consists in the fact that he finds relatives, having arrived in the Upper World with the help of the Manchurian deer (tribal totem). Umusliken takes part in the Ikenik holiday and finds a wife for himself. The hero overcomes certain difficulties, reaches the Upper World, in the final part he becomes the ancestor of the Evenks. The purpose of his campaign is to instruct him with the deer’s admonition:
You yourself will go to the Upper Land of Irai.
To that Upper Irai-land and heroes,
And the maid birds kidak at Ikenik's games come.
Ikenik himself go to those games.
There you will find a girlfriend.
I will stay here, go.
If you find a girlfriend for yourself, then you will become a person. You’ll become the root ancestor of man
You’ll scout the fire
Give birth to a child.
Well, go
Become the root-ancestor of man!
At the very beginning of the legend of a lonely hero, a bird maid kidak warns of danger:
- Kimonin! Kimonin!
Kimonin! Kimonin!
From the average land of Turin
Hello hello to the inhabitants!
Umuslinay, listen!
Kimonin! Kimonin!
Orphan if you
From far lands "
Arriving, Traveling
From the country of the Seven Gorges of the Earth,
I arrived, listen!
Enemies from the lower world
Seven days later
They will put out your hearth-Kulumtan,
Run away quickly, ”she said.
The next type includes legends, where the main heroes are single brothers and sisters. In this work, we publish one of them as a typical example of this type of tale: the main character is the heroic sister, who arranges the fate of her younger brother. She is a retiring athlete to the same extent as her brother. The distant girl Sekakchan-Seryozha, barking to marry her brother to the daughter of the Sun, fights with the hero of the Upper World, the very daughter of the Sun, defeats her and forces her to marry the brother of Iran. In parallel to the story of the exploits of Sister Sekak, there is a story about her younger brother Iran. Iran is confronted by an enemy from the Avach tribe named Iron Root (Saleme Nintani), he is protecting a celestial old man named Gewan (Dawn) and his daughter from the encroachments of the hero of the Lower World.
An example of a developed Evenki epic is the narrative of Irkismond proposed in this book. The publication is the first cycle of the legend "Irkismondia the hero", the whole legend consists of four cycles. The first cycle tells about the hero Irkismond from the moment of his birth, his heroic campaign in other worlds and countries in the search for his native roots, his betrothed to continue his family, his native Evenki tribe. As a result of the victory over the enemies of the warriors of other tribes and worlds, the hero of the Middle World, Dulin Buga, the hero of the Evenki tribe Irkismondia finds his narrowed Ugua Buga in the Upper World and gains the right to become her husband. He brings her with a rich dowry to his Middle World and becomes the first ancestor of the Evenks.
At the beginning of the story, an epic picture of the appearance of the Middle World - the earth is given. With this, as usual, all the traditional Evenki legends begin. This is a traditional conception characteristic of the epic of Turkic and Mongolian peoples. In this legend, Irkismondi has a dumb blacksmith brother who makes hunting and military weapons for him.
Three cycles of the legend were first published in the scientific publication Folklore Evenki of Yakutia in 1971, the last cycle (fourth) has not yet been published. In the first cycle, the life and exploits of the first ancestor of the Evenki Irkismondi are described, then about his son, grandson and great-grandson. The legend of Irkismond in 1971 was the first experience in publishing the heroic epic of the Evenks; the text has not yet been broken down into stanzas of the narrator’s rhythmic speech. Hero solo monologues are also printed in solid prosaic text. When published, scientific transcription was used. In this book, for the first time, the poetic text of a heroic legend about Irkismond corresponds to the requirements of publishing a heroic epic, a practical Evenki letter is used to read the legend by a wide circle of readers.
A special type of heroic legends of the Evenks are legends close to the heroic tales. It should be noted that the heroic tale of the Eastern Evenks often has a brief beginning. This beginning is inherent only to the gume nimngakans about lonely heroes: it is similar to the beginning of an epic, it always has its own specific rhythm, which makes it easy to write it as a poetic-rhythmic text:
Doolin Buga Dulkakundun,
Egger Yane Hulidun
Umun bee baldychan.
Eni Gunery Enine Achin,
Ami Guneri Amina Achin.
Emuccocon Bidechen.
Tyken Bidechen.
Gorovo-gu
Ahakana-gu tiken bidechen,
N "i-cat ekhin sarah.
In the middle of Middle Earth,
On the edge of the taiga big river,
One man was born.
There’s no mother called mother,
The father of the called father is not.
Alone lives.
And so he lived.
How long
You never know how he lived
No one knows.
Further narration is often conveyed by simple speech (non-rhythmic).
Special types of Evenki heroic legends include singing about the Tyvgunai brothers Urkeken and Cholbon Chokuldai, recorded from the Aldan native Evenk from the Devulga clan. It was transmitted from generation to generation only in this way. I.T. Marfusalov (b. 1895), from whom this nimngakan was recorded in 1965, had heard him from childhood playing by his father, Duley Timofei - a famous shaman and storyteller. Nimngakan has the features of a heroic tale, for example, the presence of magical objects that turn into different insects, birds, etc. In their characteristic features This text echoes the legends of neighboring Upper Alenozene Evenks. Nimngakan is filled with everyday details of the Evenki traditional life: for example, the method of dressing hides with the help of a boiled brain and liver of ungulates is described. However, with all this, this work is characterized by elements characteristic of the epic. Nimngakan has an original beginning, not found in the legends of Evenki from other regions:
In the wilds of ancient legends
In the depths of bygone years
At the mouth of five deep rivers
With rattling valleys
with blazing capes.
Under a sprawling tree
Born-appeared Tyvgunay-youth.
As in many gume nimgakan here the hero is lonely:
He did not know at all whether he was born a father,
Are they thundered
Did he appear from his mother?
Did he come out of the cradle.
He was an orphan.
The protagonists are heroes who are called bukunor, from the word buku strong ’, in all other Evenki legends the heroes are called mata or sonning. The rich-ray assistants are magic horse-atyg, such a name is recorded only in this Nyngakan, in all other Evenki legends they are called the common Tungus murin ‘horse’.
The noted features make it possible to assume that this legend as a genre is at the stage of transition from a heroic fairy tale to a heroic epic and represents a special type of Evenki heroic legends.
This book is addressed to both folklore experts and a wide readership. The purpose of the publication is to expand the idea of \u200b\u200bthe heroic epos of the Evenks. Studies on Evenki folklore and samples of works are not published in sufficient quantities; for this reason, Evenks do not have the opportunity to familiarize themselves with their folklore in more detail. We hope that this collection will allow representatives of the Evenk ethnic group to learn more about native folklore - one of the fundamental foundations of the spiritual culture of the people.
G. I. Varlamova, Doctor of Philology
A.N. Myreeva, candidate of philological sciences
Historical Evenk folklore: Tales of legend / comp. G.M. Va-Silevich. - M .; L., 1966 .-- S. 15.
A.N. Varlamov,
yakutsk
The most developed, complete and completed cycle of myths about the creation of Evenki deity creator Seveki formed in the eastern region. Here are all the myths about the creation of the earth,
humans, animals are united under the name of the creator of Seveki into a single complete cycle. His name as the creator-creator of the middle earth Dulin Bug and all life on it in this region is the same for the Evenks of the Amur Region, the south of Yakutia, Khabarovsk Territory and Sakhalin. Due to the variety of Evenki dialects, Seveki's “gaiting” Evenki corresponds to “Sheveki”, among “hacking” - Heveki, in “okay” - Sovoki, Shovoki, Hovoki.
SEVECI, heveki, shaveki, sevki, in the Evenki myths,
evens and Negidals, the creator of the earth, animals and man, spirit - the master of the upper world, the patron of people and deer; his other names: Amaka ("grandfather"), Exeri (Exheri), Bug. According to myths, in the beginning there was only water, Sevaki and his older brother Khargi. Seveki got a little land from the bottom (according to the options, it was done according to his instructions, loon and gogol or frog), laid on the surface of the water and fell asleep. Khargi, wanting to destroy the earth, began to pull it out from under his brother, but only stretched it so much that it took on modern dimensions. In the myth of horse groups from the Nerchi-Chita region, the frog was an assistant to the creator of the land. She carried the earth in her paws to the surface of the water, but the creator’s evil brother (in the later versions - a heavenly shaman) shot at her. She turned over, and since then she began to support our land in the midst of the water. Shamans hung her later image from their costume as a symbol of the earth. To this myth, a fire motif, borrowed from the southern neighbors and distributed in the taiga by reindeer herders, was added. According to the myths of the Olympian, Ayan and Transbaikal Evenks, the land grew, it burned for a long time, and rivers and lakes appeared on the burns. In the fight against water, drained land appeared. Having created a stone and a tree, Seveki ordered them to grow, but, arguing who would be higher, threatened to support the sky, then Seveki waved his hand unnecessarily, and since then the rocks have crumbled, and the overgrown trees have dried from the top. Then the brothers made animal figures (Seveki
- useful to man, edible, and older brother - harmful); Seveki molded figures of people from clay and stone and, leaving them under the supervision of a guard (a raven, a dog or a bear),
retired to the upper world, from where he continued to monitor the behavior of people through his assistants. The ideas about the appearance of Sevaki are very controversial - an old man, an old woman, an elk or a moose cow. It was believed that during the spring annual ceremony (sevekan, ikenipke) Seveki gave the sacred power (musun) and souls (omi) of wild animals and domestic deer, ensuring the revitalization of nature, successful hunting, the health of people and deer herds. In the event of illness and failure, Sevaki dedicated a light-colored deer (Sevek).
HARGI, in the Evenki myths, the spirit is the master of the lower world, the older brother of Seveki, who competed with him in acts of creation. Khargi created animals and blood-sucking insects that are harmful to humans, spoiled human figures sculpted by his brother: having seduced the guard of the figures with food (or warm clothes) and gaining access to the figures, he spat (blew, smashed) on the sculptures, because of which people began to hurt and die . Having left after a quarrel with Seveki in the lower world, Khargi continues to send his helpers to the earth - evil spirits that prevent people from hunting, bring diseases, etc. For some Evenki groups, Khargi also called shaman-helper spirits who had a zoo-anthropomorphic appearance and accompanied him while traveling to the lower world.
Texts about the works of Seveki, collected in the Far Eastern region, are not only united by the name of Seveki, but they represent a more complete and on the plots
picture of the creation of the earthly world:
1. The cycle of Seveki’s acts in the east ends with the fact that before leaving for the upper world of Ugu Bug, Seveki leaves the Evenki commandments called the term Ita, which means
“Traditions”, “law”, “accepted order of moral behavior of a person”.
2. In this regard, texts appearing in the stories about the actions of Seveki, where Seveki visits from time to time
the ground. He visits the people he created, multiplied by
middle earth in order to find out if they abide by the rules - Ita's covenants. Sometimes he does not personally “inspect” the earth and man, but sends his messengers for this.
3. The spread of Christianity in the Evenki environment has brought amazing interpretations to this cycle of myths. In some Eastern Evenks, later the names of Seveki and Khargi are replaced in the truly Evenki stories by Christ and Satan. It should be noted that the Evenki has the exact historical date for the voluntary adoption of Christianity - 1684, when the Evenki prince Katana voluntarily accepted Russian citizenship, having arrived from Manchuria (territory of China), then converted to Christianity - he was baptized with all his households. The idea of \u200b\u200bthe resurrection of Christ among the Eastern Evenks was interpreted completely in its own way. According to the Evenki worldview, the human soul was immortal. A man was dying, his soul remained alive, went to other worlds, but could not again fit into the same body in a few days to revive him. Having passed her certain circle, she could again be reborn, but in a different body, that is, another person. The soul could not re-enter the mortified body of a person so that a person would come to life. According to Christianity, it turned out that Christ came to life after a short time, this resurrection of Christ did not fit into the traditional Evenki worldview. But Christ came to life, as the preachers said, and the Evenks did not deny this, but came up with their own myth, confirming that Christ is alive, because he was saved by a fly. The text was recorded in 1989 by A.S. Gavrilova in the village of Udskoye, Khabarovsk Territory: “They caught Christos to kill. Tied to the cross. Then, to nail with nails, we went after them. Then a fly flew in, Kirstosa saw, called other flies. And then one fly sat on his forehead, two on his palms, two on his legs (feet). The killers came here. Flies sit - like nails seem from afar. Those: “Uh, we’ve already nailed him with nails!” - so to speak, gone away. Not nailed. It was the fly that saved Krist. ” The plot of Christ's salvation by a fly is built in accordance with the logic of the Seveki cycle: Seveki is alive, no one killed him - Christ was not really crucified at all, he did not die at all.
Evenk myths also require certain
"Interpretation" of texts, i.e. hermeneutic approach to the analysis of their creation, plot and the text of the original.
In the creature myths of the creator Seveki, the game and the game process occupy an important place. In one of the options
myth says: "Seveki evikerve olcha: beekerve, orokorvo,
bengelve. " “Seveki began to make toys: little men, oleshki, and animals.” In the text recorded in Evenkia in 1986 G.I. Varlamova (p. Ekonda) from Khristina Filippovna Hirogir, states the following: “Seveki hemekerve, eviker-ke bingkil nonon, olcha: beekerve, beingelve, orokorvo. “Seveki hemekery (ritual toys), the toys were such before, I started to make: little men, animals, and oleshki.”
In our opinion, these are the oldest texts of myths about the works of Seveki, because the process of creating a myth is thought of as a game, and future inhabitants of the earth - as evikeremi toys. A game
here is meant as a magical effect, as a result
which will appear all future residents of the middle land of Doolin
The creator of Seveki is opposed by his antipode brother Khargi, who, repeating Seveki’s actions, creates, as it were, “not real”, harmful things to man nature. Kharga’s game of creating inhabitants and vegetation on middle earth is negative - everything he created has some kind of flaw. Seveki creates the world and its inhabitants, brother Khargi also creates, he seems to be "playing" with Seveki one game. The plot of the game: Sevaki creates - Khargi spoils. And in fact, the general process of creating the world is described in the process of competition between two brothers and the element of the game is laid in it.
The opposition of Seviqi and Kharga is similar to the opposition of God - Satan. But the explicit opposition of Seveki and Khargi occurs during the final formation of the cycle on the creation of the world and the middle earth of Doolin Bug. This is the latest layering and characteristic of this cycle.
According to the Evenki worldview, life always stands at the heart of
- lies - binary is laid. And the cycle about the creation of the world is initially binar, it is created by two.
In the early stages of this cycle,
obviously, Khargi is not a figure like Satan. And according to the Evenki worldview, two principles coexist in the world, the world cannot be created without the principle of “unity of opposites”. This is how the world works, how a person works and everything connected with him - and this is reflected in many worldview aspects of the Evenks. In many versions of the well-known stories of this cycle, Khargi does not want to do evil at all, and he does not even have this in his thoughts. On the contrary, he wants to help his brother finish the work of creating the world faster. He says: “Ke, bi yum targachina okta. “Well, I'll do the same, too.” But, repeating all the actions of Sevaki, he makes mistakes, and the result is a completely new creation. And not everything is completely bad that he creates. The alder and pine created by him are beautiful and useful trees.
The basic postulate in the Evenki worldview, proceeding from the philosophical principle of “unity of opposites”, is the unity of the world, and this is reflected in the texts about the creations of the world by two brothers, Seveki and Khargi. Most texts of myths are neutral in assessing the actions of Seveki and Khargi, even more should be said - they do not contain any evaluative characteristic in the sense that Seveki creates useful and Khargi harmful. The evaluation characteristic of the actions of Seveki and Khargi is a later stratification when, with the introduction and spread of Christianity in the Evenk environment, the following analogy arises: Seveki \u003d Christ, Khargi \u003d Satan. Then, in the texts of Evenki myths, there is a sharp contrast between Seveki and Khargi. But in the Evenki worldview this still does not exist - Khargi (the master of the lower world) is also necessary, like Seveki, because the world is incomplete and incomplete, cannot be whole and one without the lower world, its master and inhabitants. Many shaman-helpers are “Khargis,” they help him travel to the Lower World when he is treating a person from illness.
If we turn to the etymology of the word “Khargi” itself, then it is fundamentally ambiguous, the evil principle was not originally laid down in it. “Khargi” can mean: 1. Forest, taiga, 2. Land - at the Kurmiy and Nerchinsk Evenks, 3. Wild deer.
Unlike Evenks, the Evens creator Sevki has many brothers and sisters. At the beginning of his creation of the world, it is he who makes them natural phenomena and luminaries. Evenki even does not have this very initial act of creation. Perhaps he once was with them. The Even version is: Sevki lives upstairs. He has brothers and sisters. The eldest of the sisters is called Nöltek, the other is Beganar, the third is Guevak. The brothers are called Dolbini and Kureni. Sevki decides to create and first of all asks everyone about his name and finds out why they are so called. The names of his brothers and sisters reflect their features and qualities. Having such names, they are all similar to their brother in appearance, but what appearance Sevka has is not clear from the text.
“- Why were you called that? - asks Savki from
Because I am darkness, I have no light.
Then you will go to work with me, - saying he blows on Dolbini, and he becomes night. So night appears on earth - dolby.
Guevak also asks her sister about her name, she
answers that her name is given that way because she has light.
Sevky asks:
“- And you, Guevak, will you come to work with me on the ground?”
She agrees, Savki blows at her, and she becomes a day on earth. Then he asks another sister named Beganar:
“- Why do you have such a name? What are you thinking to do? -
I am the moon, my light is weak.
I'll give you a job. It's too dark at night, will you work the moon? ”
Then it blows on her and speaks to her, she turns into the moon, the heavenly night light. Since then, it shines on people at night.
“Neltek, you have to help me too,” Savki tells the other sister. “There is no sun on earth; you will be the sun.”
And Tuxeni's younger brother was a crybaby, always crying when Sevki and everyone else left to work. Sevki and adapted him to work, saying:
You will work in the rain when you cry. It needs rain on earth for everything to grow.
So there were clouds from which rain poured.
One of Savki's brothers was called Kureni. He was a great pamper, loved to extinguish a bonfire. The wind came out of him, he began to work with the wind. ”
(Recorded in 1990 by G.I. Varlamova in the settlement of Topolinoe,
Yakutia, from D. Golikova, a native of the Khabarovsk Territory).
The Even myth complements the picture of the creation of the world by the Evenki creator Seveki. Sevki cheats on his brothers and sisters - remakes, re-creates them, and they become natural phenomena and luminaries that help people to live in the created world. The Evenks didn’t have a similar myth, but apparently something similar existed, since there were ideas about the sun and moon that testify to this: a story about the sun as the mistress of the sky; about the moon as a little brother; the sun as the creator of the seasons of the year; They explained the reason for the appearance of the moon at night by the fact that the moon - the wife forgot a hook for hanging the boiler on the roving, so she returned after him. AT
1985 the plot about Seveki and Thunder is recorded in the item Ekonda of the Krasnoyarsk Territory. Seveki needed water to let it flow into the empty riverbeds made by mammoth heli. Seveki sets off for
search fresh watermeets Thunder and asks why
his name is. He replies that his name is because he has a lot of water. Seveki asks him for water and lets it into the empty riverbeds. And Thunder makes it a real natural phenomenon - thunder and thunder. This Evenki story, by analogy, adjoins the above Evenki stories about Sevki.
Seveni's cycle of deeds is a sacred story for Evenks of the origin of the Evenki man and his middle earth
Doolin Bug. The sacred story set forth in a single cycle of myths about the deeds of Sevaki has much universal and common with aspects of Christianity. Both the Evenks and Christians have a man - this is “the creation of God”, “earthly creature”.
Literature
1. Vasilevich G.M. Evenki. - L., 1969.
2. Varlamova G. I. Epic and ritual genres of Evenki folklore. - Novosibirsk, 2002.
3. Captuke G.I. Two-legged and cross-eyed,
the Evenk black-headed man and his land, Dulin Buga: Myths are in Evenk and Russian languages \u200b\u200b(Dyur khalkalkan, evanyki yazhkan, congnorin dylilkan Evenki-bee taduk daldydyak bugalkanin Dulin Dunnengin). - Yakutsk, 1991.
4. Materials on Evenki (Tunguska)
folklore. - L., 1936.
5. Myreeva A.N. The Rays of Sigundera (Sigunder Harpaline).
- Yakutsk, 1992.
7. Folklore Evenki of Yakutia. - L., 1971.
A long time ago - Evenki lived still in childbirth - robbers of the Changita wandered in the taiga. Changites killed all men, even boys. The Evenk hunter Koevai was then born a son. Grew up quickly, like a moose, soon became a hero.
Once he hunted in the taiga. He sees a marvel: an unreliable man leaned against a tree, holds a stick in his hand. Fire and smoke pop out of this stick.
A lynx fell from the tree where the stick was looking. The hero watched the new man. He saw him put a stick on his back (a rope was tied to a stick). He went to the dead beast. The person's face is thickly overgrown with hair. His hair looks like last year's grass in a swamp. And he himself is big, tall, wide. The man tore off the lynx. He took the skin. I went. Evenk is behind him. But stepped on a dry branch. The man looked around. Evenk stopped. The man approached the hero. I asked:
- Who are you?
- Evenk the hero. And who are you?
- Russian.
He showed the Evenki a bow stick. Evenk called the Russian to the plague. He treated him. The guest gave him a shooting stick. Gone.
All taiga people began to envy the hero. But the hero did not want one to have a shooting stick. He pulled out many sticks of fire for the Evenks. A new friend helped him. Peaceful Evenks became very strong. The Changites were now afraid to attack them.
The Changites once came out in peace to the Evenks. Gathered for a great holiday. Everyone began to live in friendship.
Evenk legend
