Tungus.

Having barely crossed the Yenisei, the Russians met with one of the most widespread tribes of the mountain taiga and forest-tundra - the Tungus. They played a special and important role in the history of Siberia and neighboring Asian countries. They created their own original culture.

Tungus, as they called in the XVII century. the ancestors of modern Evenks, Evens and Negidals, are the main core of all peoples united in the Tungus-Manchu linguistic group.

The name "Tungus" has been known to Russians since the 16th century, and the self-name "Orochen" in the Amur region75 ("Orochel" - on the Okhotsk coast and "Even" - in the Angara region76) has been known since the 17th century. By the time of the initial contact with the Russians, the Tungus had mastered almost the entire Siberian mountain taiga from the Yenisei to the Sea of ​​Okhotsk, part of the forest tundra and tundra to the west of the Lena.

The Tungus origin of the name Yenisei, which existed even before the 17th century, testifies to the deep antiquity of the settlement of the Tungus in the Yenisei taiga.

In addition, three-quarters of the names of the rivers in the Podkamennaya and Nizhnyaya Tunguska basins, which are called Katangs in Evenki, are also of Tungus origin.

The Sym River in the 17th century recorded in the Evenki name Chirombu. The name Turukhan is also Evenki. Groups of Tungus-speaking tribes lived in the Lower and Middle Amur region, where they mixed with local natives. It is remarkable that even in the XVII - XVIII centuries. a number of Tungus-speaking groups have preserved remnants of the ancient pre-reindeer herding way of their ancestors, foot hunters and fishermen of the taiga, who did not have deer.

Hunting was carried out mostly alone. A group of two or three people hunted a large animal when it was necessary to drive it to the shooter, as well as small artiodactyls when crossing rivers when they moved to new places. The main hunt was for a meat animal, fur-bearing animals were beaten along the way.

The first hunt fed, therefore, the attitude towards it was special. Stories about successful hunters who grabbed an animal by the leg on the run or, having stabbed a bear, threw it over the head and stabbed another, spread far across the taiga. Legends say about such a hunter that he “will not let a four-legged beast run past him, he will not let a winged bird fly over him.”

A meat beast was needed for existence, and a fur beast was needed to exchange and receive items that they did not have, which they could do without, as well as to pay tribute to the Buryats (Angara), Mongols (Transbaikalia) and Yakuts (Lena). The meat, like the surplus fish, was cured in the sun and dried over a fire to be turned into flour later.

When hunting, the Tungus used bows, horns, and set crossbows and nooses. The beast was chased or beaten on watering paths from an ambush in trees and boats. To track down the beast, they disguised themselves by throwing on a skin from a deer head, and sometimes from a whole one. Any kind of wooden traps associated with a semi-sedentary lifestyle were not typical for them (groups of Lake Evenks, who led a sedentary lifestyle, borrowed pastures).

Wandering hunters fished with bows and spears. In winter, the old men speared fish through the holes, and in the summer the fishermen were engaged in beaming from a boat. On small rivers, constipation was arranged and troughs and “muzzles” were installed in them. Many men took part in the fishing.

The foot Tunguses, who got into the lake regions (Transbaikalia, Baikal, lakes west of the upper reaches of the Vilyui), on large rivers (Yenisei, Angara, Lena, Olekma, Amur) and on the rivers of the Okhotsk coast, rich in fish, settled and began to engage in fishing, did not leaving the hunt. But these Tungus made up only a small part, and their way of life could not be typical for everyone.

In the mountain taiga, however, fishing was as important as gathering: they ate fish, like berries, in certain seasons. Therefore, neither in legends, nor in legends, nor in the folk calendar, fishing and reindeer husbandry were reflected.

The homework of all the Tungus was divided into male and female.

The men's included the manufacture of products from wood, bone and metal, as well as the manufacture of birch bark boats (women sewed birch bark), dugout boats and sleds.

Women dressed skins, sewed clothes, shoes, tires for the plague, household items from them. They processed birch bark and sewed dishes from it, as well as “vises” - birch bark panels for plagues and birch bark boats. Men knew how to decorate wooden, bone and metal things with patterns, women - rovduga, birch bark and furs. Women were responsible for childcare and cooking.

Hunters lived in cone-shaped dwellings, the skeleton of which was covered with larch bark and panels sewn from rovduga birch bark (chum-du). According to the legends, among the Eastern Evenks, an older dwelling, typical for the life of a wife, was a chum-chorama, in which a smoke hole also served as an entrance in winter.

As later legends say, the tradition of exiting through the smoke hole was preserved only during military clashes, when the hero jumps out of the tent through it. In places where the Tungus lived close to cattle breeders and horse breeders, with whom they were more often in hostile relations, a pile dwelling was placed next to the cone-shaped dwelling. It housed family members during the hunter's absence. They pulled up a log-ladder, protecting themselves from the attack of enemies, who often stole the wives and children of hunters.

Wandering lifestyle and hunting influenced the character and many aspects of life of the Tungus. They determined love for new places and ease of movement and settlement, developed observation, the ability to navigate in foreign areas, endurance, courage and strength, without which it was impossible to move in mountainous areas.

The habit of not accumulating anything is associated with hunting, so the Tungus did not have wars with an aggressive goal. The legends emphasize that the wife does not need to take clothes when she goes to her husband's places - he will easily get a beast for clothes. After defeating the enemy, the victors did not take any property. This is also noted by Arabic sources of the 10th (Gardizi) and 12th centuries. (Marvazi) from hunters from the right tributaries of the Angara, where the road passed from the Kyrgyz land to the Kurykan one.78

Tungus.

The wandering lifestyle was also reflected in the suit, which was supposed to be light, not restricting movements and quickly drying out. Therefore, it was composite (a caftan with a bib covering the chest, natazniks with leggings and high fur boots). Any part of it could be dried separately by the fire. The food was what the hunter got (the meat of birds and wild animals). The public organization was characterized by paired associations of parts of clans and large families, which survived among the Aldan and Middle Amur Evenks until the 20th century.79

In pair associations of families, tribal traditions and tribal institutions dominated. The first law was exogamy, therefore, according to legend, when two people met, they first asked about the place of birth, about the name, about the origin and name of the father.

The marriage was exchange, and they also married women who were given as vira after defeating opponents. There were cases when they married the women of the enemy, taken after the clash.

All hunters of the eastern taiga had a strong ban on the marriages of their women with western enemies, horse metallurgists. “When was it that a resident of the taiga gave a woman for the enemy of Chuluro Selergun,” the legends say.80

Settling in the taiga by separate families forced young people to embark on long journeys in order to find a "companion", a "friend" from a strange clan or another tribe.

For example, according to legend, hunters from the Upper Amur region found wives in the east with different tribes: the Sivirs and Khitan, as well as other natives who lived by the sea.

The second law was mutual assistance both between members of the same genus, and between families in property relations. A man who took a wife for himself took on the responsibility of protecting his wife's brother and father if they were attacked by the enemy.

In each pair association, according to legend, the strongest, most courageous hunter, the gatakta, stood out, who could feed the entire group with his prey. If he met all the requirements (he was smart, resourceful, had life experience), then during the clash he became a military leader (soning, inichon, kurivon).

In addition, each association had one or two shamans. The purpose of the shaman is to treat the sick, to find out who “killed” a person when he died a natural death (natural death was always presented as violent: the deceased person was supposedly killed by a member of another kind). The shaman pointed to the murderer, and a detachment of men went to take revenge: it was required to kill only one person, a member of the clan indicated by the shaman. A shaman could also “kill” people, he “ate” the souls of enemies. And such a case also led to a military clash.

The legends also speak of the religious ideas of the Tungus. Spirits are mentioned - the owners of places and houses. There is an idea of ​​the word as something alive, having a spirit - muhun (mukhulken turen), which can do whatever the speaker of the word wishes to do.

The blacksmith, who is also a bow maker, lived alone at equal distances from the families of the clan, “in the middle” of the association. He made bows, arrows, swords, armor and metal jewelry to order. During his work, the customer got him food. Teenagers and old people acted as watchmen who, sitting in trees or on a rock, watched the approach of the enemy when they could expect him to come.

Wars between such associations were frequent, so the legends of clashes were preserved in large numbers by almost all Evenk groups. There were many reasons for this. The most common reasons were the non-delivery of the betrothed girl, the refusal to marry or the murder of the matchmaker; very rare reasons were a quarrel, insult and damage to the shaman's costume.

Only the latest legends, which arose in the 19th century, mention battles to seize property.

The most ancient form of wrestling was the duel of two sonings. After that, there was a battle between the detachments of archers and swordsmen. According to the legends of the Sym Evenks, all the warriors watched the duel of two sonings. Sometimes they helped their soning; for example, one of the legends says: “They put the swords of the sonings of Nara and Shintavul. Nara's sword stuck into the ground harder. Sonings from a certain distance ran to the swords. While Nara pulled the sword out of the ground, Shintavul drew the sword and slashed it on the hand.

Frequent skirmishes led to the development of a number of rules: women, children and the elderly were not killed, only men could fight, old men and women who accidentally fell under an arrow caused annoyance.

The victors were supposed to take care of women and children if all the men of the opponents were killed.

When they left, they left marks on the trees on their way so that the avenger in the future could find them.

The Sonings, as they grew old, tried to find ways to get killed by their opponents. Some of them even gave their arrows to the enemies, while others offered to eat the heart so that strength and dexterity would be transferred to them. “Kill me, eat my heart. By eating my heart, you will become strong like me, and no one will kill you,” Soning Shintavul says.

Before starting a duel or clash, it was necessary to warn the enemy, then tease him with offensive words or gestures in order to arouse anger.

Before the start of the battle, the detachments launched a special arrow declaring war, and shouted out words whose meaning had long been forgotten ("Khimilgek! Havun!"). [see, for example, the tale "Fights at Chadobets"]

Some of the Eastern Tungus, according to legend, exchanged arrows before the duel and agreed on the distance for shooting at each other. They dodged a shot arrow in different ways. The western Tungus bounced off a shot arrow, the eastern ones caught it with the middle of the bow. It was characteristic such a statement of the warriors before the duel: “If I have to kill you, then I will kill you without regret. If I must be killed, I will die without asking for mercy.

This tradition also applied to the battle between the detachments, when before the battle they offered to fight until everyone was killed. According to the legends of the Western Tungus, it was forbidden to kill a wounded enemy without closing his open eyes. It was necessary to throw something on the lying person and then to kill.

In the event of a clash of detachments, a place of battle was assigned on the river. One detachment was placed on a high bank, the other on a low one. Squads made fires before the battle. In the legends that reflected later clashes, it is said that before the battle the detachments arranged protection in the form of a hedge of sleds covered with fur carpets, and for the convenience of the battle, the trunks of all the trees on the site where the battle was fought were cleared of bark (this was observed among the descendants of the Angara Tungus ). The site was dug in with a rampart (Barguzin and Baunt Tunguses) or surrounded by a fence (Amgun-Okhotsk). Families remained in the middle of the square, protected by a fence.

And, finally, according to legend, when an attack was made on the camp of one farm, then, seeing the approaching enemy, a man with a birch bark in his hand jumped into the river and released the birch bark there, and he himself swam under water in the opposite direction and waited, sitting in the bushes. In winter, a man with his family migrated, cutting through the ice on his way and masking the ice hole. The enemy, pursuing the fugitive, fell into the hole. Sometimes, moving away from the enemy, they hung a caftan and a hat on a stump, and themselves turned in the other direction.

The women, taken away by the victors, knowing that the remaining men would come to their rescue, cut the bowstrings of the enemies at night, made holes in their boats, “ran away under the snow”, hid in hollows, in the voids of stone screes, on the branches of trees. They hung dry shoes and food on trees for the men who would come to their rescue. Much of what is presented here echoes the cases recorded in Russian written sources of the 17th century.

Traditions also tell about the Amur neighbors of the foot Tungus - the Sivirs and the Kidans, whose language is close to the Tungus. They lived in wooden Aigur houses with several chambers, but next to the house they had a choram tent (with an exit through a smoke hole) and a pile dwelling for women.

They were also hunters of the mountain taiga, but they had horses, and some of them kept deer for meat, which only lived near the camps in the summer, escaping from the midges at the smokers. The deer were milked. Some Sivir hunters also had riding deer, which the Evenks usually killed, mistaking them for wild ones.

There were contacts between Evenks, Sivirs and Khitans, while marriages with western equestrian tribes who used metal were forbidden for all hunters. The hunter, having married a Khitan or Sivir girl, spent two years in her family, then went with his wife to their places. The wife always led a deer caravan to her husband. Thus, a foot hunter became a deer hunter. At home, he often put two plagues: for himself - a cone-shaped one and for his wife - a choram one (yarang in design).

The legends preserved by the descendants of the ancient Angara-Baikal Tungus tell about attacks on them by the Korendo tribe (possibly Kurykan), who lived near Lake Baikal and took the Evenks into captivity. Making captives wives, they left them to live on the way from cordo to Tungus. A trace of the Tungus name of this people remained in the name of one of the upper tributaries of the Angara Iya - Korendo.

The next group with which the Angara Tungus had relations were the Yenisei: Kets, Asans, Kotty (in the legends, dyandri, nyandri, ngamendri; dyandri in Ket "people").

They lived next to the Tungus. Toponymy also testifies to this. And in the north there were undersized churi, "who skinned a deer with a stocking, were hunters and fishermen, kept a lot of dogs and ate dog meat. From their connections with them, the descendants of the Angara Tungus left many words and grammatical elements in the language. Traces of them also remained the cult of the raven, some details of objects in material culture, a number of common plots in folklore and general toponymy.

The wandering way of life of the Tungus hunters, even at a walking stage, led them to resettlement down the Angara-Yenisei and the Lena from the Angara-Baikal region. This resettlement took place before the appearance of the suffix "ki" in the self-name "Evenki" (the term "Even" among the descendants of the Angara Tungus was preserved in the 19th century, and among the Symsky it was remembered in 1930).

Leaving to the north, they took with them the name "lamuty" or "lamkan ~ namkan", literally "Baikalian", later - "Primorets". And the name of Baikal itself - Lamu was transferred to the Arctic Ocean and the Sea of ​​Okhotsk. In the lower reaches of the Lena and on the coast of Okhotsk, the names of the clans were carried away: “Shalgan” - “on foot”, “Shaman” (in the Yakut vowel “Samai”), “Bayakshin” (on Indigirka and Okhota in the 17th century). 81

Of exceptional importance in the life of the Tungus was the emergence of reindeer husbandry, which caused the spread of reindeer herders across the taiga.

The Upper Amur Tungus, who settled in the Oro area (above Albazin), have long been called "Orochens" (i.e. residents of Oro). According to the legends, some of them tamed a wild deer and taught him to stand by the fires, escaping from the taiga gnat. Thus, as the legends tell, deer became semi-domestic. In the summer they lived near a person, and in the winter they went deep into the forests.

These legends are common among Evenks and Evens from the Ejen clan, to the east of the Aldan-Uchur-Selemdzha line. However, language data show that horse riding among the Tungus arose under the influence of the pastoral Mongolian tribes.

So, the “saddle” in the Evenki language is emegin, in Even - emgun, in Mongolian - emegel, emel. “Saddle trim”, “saddle sewn into bags”, “bags” in the Evenki language - komdan, homdan, kom, in the Mongolian language hom - “sweatshirt under the saddle of a camel”. “Rug under an unsewn saddle” in the Evenki language - tenine, in the Mongolian language ten - “sweatshirt”. "Mark" among the Evenks - him ~ them, in the Mongolian language - them. "Bachelor" in both languages ​​is an act.

Reindeer herders could roam only in the mountainous part of the Amur region, since the geographical conditions of the Amur valley are unsuitable for reindeer herding. Deer, trampling down moss pastures, moved further along the spurs of the Khingan, Yablonovy and Stanovoy ranges to new pastures, and their owners had to follow them.

Thus, the location of the mountain ranges determined the direction of settlement of the deer groups of the Tungus - the Orochen. Reindeer herders entered into mutual marriages with foot hunters - Evenks and Evens (Lamkan-Namkans) and handed over reindeer to them. This is also reflected in the legends of the Evens.

Some of the Orochens went to Sakhalin and, having retained reindeer herding, became part of the Oroks.

Others, having reached the Amur through the Amgun and having lost their deer, crossed over to Anyui and further to Tumnin. Here they became part of the Orochs.82

Spreading along the spurs of the Verkhoyansk Range, the reindeer herders reached the Lena and crossed it in the tundra.

Yakuts in the XIII century. already encountered reindeer Tungus on the Lena. If the reindeer groups settled in the basin of the Middle Lena long before the arrival of the Russians in Siberia, then the reindeer herders penetrated Olenyok and the basins of all three Tunguskas shortly before the arrival of the Russians. Here, as in the north, the reindeer Tungus were at first enemies (buleshel) of the natives.

The spread of the reindeer Tungus to the west from Olenek and Vilyui was reflected in the legends: among these Evenks at the beginning of our century there were still two periods in memory - the time of cannibal changits and the time of wars, when deer appeared. The arrival of reindeer breeders introduced into the ethnographic complex and the language of the indigenous Evenks many features characteristic of the Tungus of the Middle Amur region.

If foot hunters moved on foot even in those cases when they had deer, on which only domestic belongings were transported (children were carried in cradles by mothers), then deer moved on reindeer on horseback or on a sled.

I. Idea saw such a sled among Yakut merchants in the 17th century. The design of this sled and the landing on it are the same as those of the Evenks of South Yakutia in our time. Since this riding sled is low and short, on two or three pairs of arched spears, it can be assumed that it was borrowed by the Tungus from aboriginal dog breeders and adapted for deer.

In Transbaikalia, where the Tungus came into contact with the Mongols and Buryats, in whose languages ​​the suffix “chen” forms the name of the figure, the name “murchen” (“horse breeder”) appeared, along with this, the name “orochen” took on the meaning “reindeer breeder” here. Under the influence of the steppe pastoralists-Mongols, the Tungus groups are Orochen, apparently, and switched from a walking lifestyle to cattle breeding. This follows from the vocabulary related to it.

Among the Mongols, the Tungus got acquainted with fabrics, which were originally used only for ornamenting rovdug clothes, with hot forging of metal and with such tools as bellows. Becoming cattle breeders, the Trans-Baikal Tungus began to hunt horses and lost their "ponyaga" - a back plate and skis.

From their southern neighbors, the Orochens borrowed a leather case, which they pulled over the frame while crossing the rivers, and were transported in a leather boat. In the steppes, they made constant migrations from summer to winter roads. Under the influence of their neighbors - the Mongols and the Buryats, these Tunguses in the steppes of the Amur region began to engage in battue hunting for goats, when from 50 to 200 people left. They surrounded herds of goats and beat them with arrows. Cattle breeders added fish and vegetable food to meat food. Flour was made from the dried tubers of the Saran. Like the Mongols, they made wine - araka - from fermented mare's milk. Curds and cheeses were made from cow's milk.

Cattle breeding became the impetus for the settlement of the Tungus to the south in the steppe places. Continuing to retain their original self-names - "Evenks" and "Orochens", they received new names - "ongkors", "solons", "hamnigans".

The movement of the Tungus tribes from Transbaikalia to the east led to great changes in the population of the lower reaches of the Amur, which probably began even before the organization of the Jurchen state. Representatives of various genera of the Tungus-Evenks (Edzhen, Samar, Kilen) gradually joined the composition of the aboriginal tribes.

The newcomers lost their deer, learned from the natives of the Lower Amur a settled way of life and many elements of their culture, but retained the basis of the language, some elements of religion and the main objects of the general Tungus culture - a cone-shaped tent in the fishery, skis, a birch bark boat, shoes, some elements of a caftan with a bib , surviving as ritual clothing, and a cradle.

Thus, by the time of the initial contact with the Russians, the Tungus, scattered over the vast expanses of Siberia, retaining to some extent the original commonality of language and culture, were divided into a number of groups that differed in the features of their economy and way of life. As for their social system, all the Tungus did not go beyond the boundaries of patriarchal-clan relations.

Notes

75 Du Ha1de. Description geographique, historique, chronologique, politique et physique de l "Empire de la chine et dela Tartaru chinoise. Paris, 1735, t. IV, pp. 64-68.

76 Colonial policy of the Muscovite state in Yakutia in the 17th century. L., 1936, p. 95.

77 G.F. Miller. History of Siberia, vol. I. M.-L., 1937, p. 184; vol. I, 1941, p. 39.

78 Sat. “Materials on Evenki (Tungus) folklore”, L., 1936, pp. 41-44;

A. P. Okladnikov. Eastern Siberia in the IX-XII centuries. "Essays on the history of the USSR", M-L., 1958, pp. 461-479;

Marvazi. China on the Turks and India. Translation von Minorsky. London, 1942;

V.V. Bartold, Kirghiz. Frunze, 1927.

79 S. Shirokogoroff. Social organization of the northern Tungus. Shanghai, 1929.

80 Historical folklore of the Evenks. L., 1966; Sat. “Materials on Evenki (Tungus) folklore”, L., 1936.

81 G.M. Vasilevich. 1) Essays on dialects of the Evenki language. L., 1948;

2) Ethnographic observations and linguistic records of A.L. Chekanovsky. Sat. “A.L. Chekanovsky”, Irkutsk, 1962;

3) The ethnonym Saman → samai among the peoples of Siberia. "Soviet ethnography", No. 3, 1965.

82 G.M. Vasilevich. 1) Self-name Orochen, its origin and distribution. "News of the Siberian Branch of the Academy of Sciences of the USSR", a series of social sciences, No. 3, 1963;

2) Types of reindeer breeding among the Tungus in connection with the problem of their resettlement in the taiga. Report at the VII International Congress of Anthropological and Ethnographic Sciences, M., 1964.

History of Siberia from ancient times to the present day in five volumes.
Volume one. Ancient Siberia."Science", Leningrad branch. Leningrad, 1968.
Chapter eight (item 6). The peoples of Siberia before joining the Russian state, pp.395-402

Here the electronic version of the text is reprinted from the site

tvsh2004.narod.ru/history/tungusy0.html

The names of the Evenki clans are quite numerous; So far, more than 200 of them have been identified from various sources and inquiries. Most of them are of later origin and are associated with small groups of Evenks. A number of names are noted among the majority of the Tungus-Manchurian peoples; some of these names are also found among peoples of other language groups. Our article is devoted to the consideration of some names, Evenki clans.

We have the etymologization of names and the explanation of their origin both from the side of the carriers themselves and from the side of researchers. The bearers of the later origin names tell legends about the origin of the genus, thereby revealing their meaning. This is typical for the Evenks of the Yenisei basin. Others, according to the tradition established in the area, using the similarity of the name with the words of the modern language, create etymological legends and myths. We encounter this phenomenon in a number of places, and especially among the Tungus peoples of the Amur basin, where small movements and mixing of clans constantly took place.

Researchers usually decompose names into roots and suffixes, compare the latter with the suffixes of the modern language, and draw conclusions about the historical settlement of tribes. We will also begin by considering the names from a morphological point of view. All names can be divided into two groups: 1) consisting of a two-syllable root, 2) consisting of a root and a suffix of belonging to a clan organization. The former in most cases end in a vowel sound, for example: buta, to whom, Kim, Chemba, cholko and others. Initially, the most ancient of them ended in - n(omitting and preserving the final n roots and suffixes is widespread in the languages ​​of the Altai peoples). This phenomenon can be traced on the same name recorded at different times. For example: Cherdu n'sky, and with the transition of the final - n in an iot before its complete disappearance - Cherdui'sky (census 1897) and, finally, with the omitted final - n and with the suffix pl. hours - t. Cherdu-t’ sky. Dongo- a generic name common on the right tributaries of the river. Olekmy (pl. Dongo-l), but along with this there is a variant Dongoy(pl. Dongoi-l) and a variant with an earlier plural suffix. hours - Dongo-t. Name of the Tungus tribe Keelen it is also used in a truncated form - Kiel. Shaman' the genus was noted in the 17th century; when increasing the suffix of belonging to the tribal organization, the final one - n got down - Shama (n) + gir but on Wednesday Nanaev this name came up in the form of pl. h. Herself-p(suff. - R only added to words ending in - n, replacing the latter). In a number of cases we have the same name without a suffix and with suffixes attached to (35) tribal organization, for example: Ingan' sky and Inga + kin'sky, as well as Ingar + gir(one of the tributaries of the Lower Tunguska), Sholon' sky and Solo + rut. Some of the names have retained the final - n and survived without suffixes of belonging to a clan organization, for example: Edyan ~ Edzhan, Delyan ~ Jelan, Dokan, etc.

The second group of names with suffixes of belonging to a clan organization can be divided into three subgroups according to the type of suffixes: 1) names with the earliest suffix, which is first added to tribal and generic names, later in a number of languages ​​it turned into a plural suffix. h., namely, the suffix - t (-d) . The current suffix is t in the minds of speakers it no longer has any meaning, and the plural of such names is formed by adding a suffix used in the language. For example: Bulde+ t, pl. h. Bulde + rear; Branga+ t, pl. h. Branga+ rear; Dongo+ t, pl. h. Dongo + rear. Names with the suffix - R or - l. Although these suffixes exist in the language as indicators of pl. h., but in generic names they lost their meaning and merged with the base. For example: De+ R, Jae+ R, pl. h. Jae + r-i-l: Egdyre+ l (sometimes: Egdyle+ R), pl. h. Egdyre + l-i-l (Egdyle + r-i-l); Dalo + R, pl. h. Dalo + r-i-l.

The second subgroup of names has a suffix of belonging to a generic organization - ki(the male), - kshin~ —tires(woman). Names with this suffix have been preserved on the outskirts of the territory occupied by the Tungus-Manchurian peoples. Among the Evenks - to the west of the Yenisei and in the area of ​​the Podkamennaya Tunguska (lower reaches) ( Baya+ ki, Baya+ kshin); isolated cases were noted in Transbaikalia ( nyama+ syn' sky, Ulya+ syn' sky). In the XVII century - in the area of ​​the river. hunting ( Chel+ shir’ tsy, Inga + kin' sky, bai — shen' sky). In the northeast - among the Evenks and Lamut-Yukaghirs ( bai+ shen'sky), in the east - among the Ulchi and Oroks ( Baya + at + xe-li, Ogdy + msoe + whether).

The third subgroup of names has a suffix of belonging to a generic organization - gin || —gan(pl. - earlier forms: — gir, —gar, and later and in the mass - modern: - gir-i-l, gar-i-l). Suffix - gin like the suffix kshin, originally expressed belonging to the tribal organization of a woman, which is preserved among individual groups of Evenks to the present. For example: Baya + ki"a man from the Bai family", Baya + kshin"a woman from the Bai family", Kim"a man from the family of Kim", Kim+ gin"a woman from the family of Kim" (pl. Baya+ ki-l, Baya+ kshir, Kima-l, Kima-geer). But in the vast majority of names we have a suffix - gir, in which the final R is no longer recognized as an indicator of the plural. h. Therefore, a further, secondary accumulation of suffixes follows. For example: Putu + gir"a man from the Putu-Gir clan", and not Putu as before, and Putu + gi-mind ~ Putu + gi-mng“a woman from the Putugir clan” (plural in such cases - Putu + gir-i-l, Putu + gi-min-l). Suffix - gan(pl. - gar) is synonymous with the suffix − gin. For example: Nina + gan, Solo + rut, uya + gan, Nyurma + gan' sky and others.

On the suffix gan should stop. In the modern language, the same suffix has the meaning of a sign by place of residence; for example, agi-gun"taiga resident" bira-gan"River dweller", "Porechanin". This moment gave rise to the explanation of a number of names: Edyan< Edie + gene"lower", Dol + gan"from the middle course" Solo + rut"upper". Further, these names were associated with the river, where at some historical time the bearers of these names lived (although all three (36) have not yet been noted on any river). Explain suffix - gan from the modern language, as it seems to us, is impossible. Names that include it are found, firstly, in a variety of places, and secondly, in a foreign language environment. In particular, ethnonyms with the suffix gan || —rut || —gong are noted among the Mongolian and Turkic peoples (as with suff. plural - t ~ —d, and without it).

Boole + ha + t- the name of a group of northern Buryats. "Most of the Buryat clans are descended from two brothers: Bulgat and Ikhirit". Buda + gan- the name of the genus Ocheul Buryats. Bula+ ha+ t- the name of the genus Barguzin Buryats; Bar+ gu+ t Munk + gu + t- the old offspring of the Mongolian clan Kiyat-Borji-gin. Epke+ gu+ t- the name of the Mongolian family. Hut + gin ~ Hut + kin- tribal name Mongol. Among the Yakuts we have: Boro+ gon' skoe - a tribe that lived according to pp. Thatta and Amga in the 16th century; Malia+ gir’ skye, Maine + gin' skai - volosts noted in the 17th century. Among the Altaians, a generic name is noted Ker + Gil. The 1897 census noted a Turkic name in the Achinsk region bass + gar.

In confirmation of the fact that these endings of the names of genera in different languages ​​express the same thing, we give analogies in other cases in word formation:

The presence of such facts in languages ​​allows us to attribute the origin of the suffixes of belonging to a generic organization - gin, —gan to the period of Tungus-Mongolian relations. In the Tungus-speaking environment, names with the suffix - gin, —gir prevail and are widespread (among Evenks, Evens, Negidals, Solons), but along with this there are also names with the suffix - gan.

The presence in the Tungus-speaking environment of two types of expression of belonging to a clan organization (- kshin and - gin), as well as saving names with the suffix - kshin on the outskirts and, conversely, the widespread use of names with the suffix - gin, —gir says that they were originally characteristic of two tribal groups: the suffix - kshin for the western, Baikal, who spoke w- dialect, suffix - gin- for the eastern, Trans-Baikal, who spoke With-dialect.

This explains the fact that we have two synonymous suffixes - gin and - gan in the Evenki language. In Transbaikalia (starting from the Iron Age) there were changes of tribes and connections between the Tungus, Turkic and Mongol tribes. “The most fertile strip of the highlands was the northern area along the Selenga, Tola and Orkhon rivers,” writes D. Pozdneev; - the strongest of the nomads (37) kov always aspired here, the most important battles took place here. It is clear how often tribal internecine wars arose because of him.

Tungus tribes With-dialect lived in the neighborhood of the region, where Turkic and Mongol tribes changed over the course of many centuries. This neighborhood could not be without ties, both linguistic and other. The connections were reflected not only in languages, but also in common generic names and, as we saw above, in the common suffix of belonging to a generic organization.

The meaning of a woman's belonging to a tribal organization, preserved to our time in the dialects of individual groups of Evenks, and its expression by the suffix - gin (Kim + gin letters. “kima + woman”) allows us to turn to the work of N. Ya. Marr, in which he analyzes the Sumerian word geme → gem “woman”, “girl”. "And here is the Svan kel we have in full form in Sumerian ke l(written kiel) in the meaning of "woman" with voicing k → h and with the loss of a smooth in the form of a crossed ge + m'e"woman"; he finds the closest correspondence to this term in the language of the Yenisei Ostyak-Kets qem ↔ qim.

If N. Ya. Marr at the specified root ( ge↔gl) with the loss of a smooth outcome sees the word "woman" of the Japhetic, Sumerian and Ket languages, then - gin Evenki language in the meaning of "woman" also has "smooth in the outcome." The preservation of this element in the languages ​​of different systems and different historical periods is not an accidental coincidence of sounds, since there are not only a significant number of words, but also morphological and syntactic phenomena that are common in expression and meaning. This fact indicates the deep antiquity of the appearance of the suffix - gin || —gan, originally an independent word in the meaning of "woman".

Consider modern generic, formerly tribal names, which are usually interpreted as “lower”, “from the middle current”, “upper”, namely, the names eden ~ ejen, Dolgan || dulgan, solon.

eden ~ ejen ~ ejan- the name of the Evenki family, common in the territory of Yakutia and the Far East (Amur region, the Okhotsk coast and Sakhalin Island). Ezhan' Tsy are repeatedly mentioned in the replies of the Cossacks of the XVIII century. This name was first mentioned in the indicated territory in the 12th century. Under the first Dzhurjan emperor Agud, the Okhotsk coast was inhabited by wild people eugen. Among Dolgans and Evens (Lamuts) Edyan ~ Ezhan- one of the most common generic names. The Dolgans themselves explain it as follows: the brothers divided the bird; head eater dylma began to be called keel-magir who ate the sides eJackey began to be called ejen who ate abdominal muscles dulang began to be called dulgan. They gave rise to the names of these genera.

It should be noted that in the Evenki environment, the plot of the division of a bird and its plumage between brothers is widespread when members of a genus are separated into independent genera. In some case, the names of the parts of the bird were probably the basis for the formation of the names of new genera. But in this case, we have only a ready-made plot dedicated to explaining the origin of the genus.

Among the Nanai there is a genus Odzyal(the Nanai language is characterized by the omission of final sonants in common Tungus words; - l, suffix (38) pl. h. Odzia+ l). This genus is related to the Ulchi genus Udzyal. The Ulchi attribute the origin of this genus to the Golds. Nanai researcher Lipskaya connects the origin of him and the family Hadzen With eugen's group of Jurgens. Among the Orcs, the largest genus Kopinka- relatives of the Gold family Ocal. Among the Manchus - killed- a numerous genus, the place of origin of which Shirokogorov refers to Ninguta. The Manchus note the abundance of representatives of this genus among the Koreans and Chinese.

Thus, in the Tungus-Manchu-speaking environment, we have the ethnonym ejen almost throughout the territory of their settlement, with the exception of the taiga zone of the Yenisei basin. The indication that the Ulch and Oroch clans came from the Nanai environment indicates a later formation of these tribes. The absence of this ethnonym in the territory of the taiga zone of the Yenisei, its mention in the XII century. on the territory of the Okhotsk coast, its presence among the Manchus and Nanays indicates its appearance on the territory between Baikal and the Sea of ​​Okhotsk, in other words, on the territory With-dialects of the Old Tungus language, which were the Tungus basis of all the languages ​​of the Tungus-Manchurian group of the Amur basin. But its distribution is not limited to the Tungus-speaking environment. We meet him among the Mongolian and Turkic peoples. wuzeng- one of the tribal names of the Mongols. Busse believes wuzeng‘ov “by a Mongol tribe that became part of the Nerchinsk Tungus under the leadership of Prince Gantimurov. The question of the clans united by Gantimur has not yet been clarified. In the west, the Mongols of San-chuan, adjacent to Tibet, have a self-name ejen. The San Chuan people around Bou-nan call themselves egenie kun and gozhani kun(literally "egeni people" and "kojani people"). Shiraegur call themselves egeni mongol, literally "Egeni Mongols". A. O. Ivanovsky brings the language of shirongols closer to the language of the Dagurs, which are evenks who have become mongolized. In the Mongolian epic, the ethnonym ejen and edzen is part of the proper name Edzen-Bogdo, under which Genghis Khan sometimes appears in legends.

Thus, in the Mongol-speaking environment, we have this ethnonym on the outskirts and in the epic associated with the conqueror Genghis Khan. Both facts speak of the antiquity of its appearance in the Mongolian-speaking environment. The remarks of A. O. Ivanovsky about the Shirongol language do not contradict the truth. The Dagurs are groups of Tungusic clans that have merged with the Mongolian ones and become one in language. In addition, during the Manchurian dynasty in the region b. In Chinese Turkestan and in the Ili region, banner troops were evicted to protect the borders, in the composition of Dagurs, salts and ongkors. Records of the language of the Ongkors of the Ili region, made by Muromsky on the expedition of Klemenets in 1907, provide samples of one of the dialects of the Evenk language, which has retained much more commonality than the language of the Solons of Mongolia, who call themselves Evenks. The Yongkor language has only experienced the influence of the phonetics and vocabulary of neighboring languages. These points suggest that the Sanchuan and Shirongol Mongols included representatives of the ancient Tungus tribe ejen.

In the Turkic-speaking environment, we meet the ethnonym lake in the 17th century on the territory of the Kirghiz (upper Yenisei): one of the four principalities (tribes) on the left side of the Yenisei was ezer'skoe. And Chinese sources call the tribe edges- one of the Dulgas aimags on the eastern side of the lake. Kosogol in the area of ​​the sources of the Yenisei. Barthold refers this tribe to the Turks.

The first mention of the ethnonym by Chinese sources uzen refers to the V-VI centuries. This name replaces the earlier ilou. They tried to compare it with weji"inhabitants of forests and bushes." Uji and mohe according to the same sources, they come from the "kingdom of Sushen". They lived a tribal life and were mainly engaged in hunting and fishing. Their dwellings were pits with an exit upwards. By Jacinthus uji - ugh, they were also called mohe. There were only seven generations of them settled in the territory of the Amur basin.

The predominant distribution of the ethnonym ejen ~ ujin among the Tungus-Manchu-speaking peoples, starting from the 7th century. and to the present, the probable entry of the ancient Tungus, the bearers of this name, into the environment of the Mongols (San Chuan and Shirongols), its presence among the Turkic peoples, historically associated with the territory adjacent to Transbaikalia and the upper Amur region, allow us to attribute its appearance to the Tungus-speaking environment , from where he penetrated to the Turks of the Sayan Highlands in the form of separate groups of Tungus ejen. This is confirmed by the facts of the language. This ethnonym is undoubtedly ancient, and it cannot be explained from the given modern languages.

Let's move on to the consideration of the second ethnonym, which has at the root blew || dol, dun || Don. It survived among the following peoples: Dol + gan- the name of the Even (Lamut) clans, probably a tribe in the territory of Yakutia and the Far East (Kamchatka); Dul-u + gir- the name of the Evenki (Tungus) clan in the territory of Transbaikalia and the north-eastern part of Mongolia; Dul-a + R ~ Dul-a+ t- the name of the Evenk (Tungus) clan in Transbaikalia (Chita region, 1897); Dul-a+ R- the name of the Solon family - the Evenks of Mongolia; Dol+ gan|| Dul+ gan- the name of the ojakuchenny group of Evenks in the Taimyr district; dun + nga, Don + ma-l, Dunna + gir- the name of the Evenk (Tungus) clans in Transbaikalia (pp. Nercha, Vitim, Tungir) and in the Amur region; Don + ngo - the name of one of the Dolgan clans in the Taimyr region; Don + ka(n)- the name of the Nanai (Gold) family; Duon + cha- the name of the Ulchi family.

Thus, the ethnonym with the root dol || blew distributed in the Tungus-speaking environment on the territory of northern Yakutia, Kamchatka and on the territory of the Amur basin and Transbaikalia. Among the Oyakuchenized Evenks we have this ethnonym in the west - in the tundras of the Taimyr district (it should be added that the Evenks, who became Oyakuchenized Dolgans, came from the Lena); in the south we meet it on the territory of Mongolia. Ethnonym with root Don || dun distributed from Transbaikalia along the Amur to the east and in the north - in the Taimyr district.

In a foreign language environment, we have the following names of genera: Don + chickens- the name of the Tannu-Tuva clan in the Kobdo region; Tone + ha + t is the name of a Soyot genus.

In historical sources, the ethnonym with the root dul is mentioned from (40) 2nd c. N. A. Aristov, on the basis of the name of the Bulgarian princes, believes that the family Dulu, which existed BC, in the II century. together with the Huns, he migrated from present-day western Mongolia to the Kirghiz steppe. “And after the collapse of the kingdom of Atilla, Dulu became the head of that part of the Bulgarians (the union of the Hunnic Turkic Finno-Ugric tribes), which founded the Bulgarian kingdom beyond the Danube.” In the 5th century Chinese sources mention doulu among the Gao-gui tribes under the name Tulu in the western part of Mongolia between the Tien Shan and the Mongolian Altai. In the 7th century, according to the assumption of N. A. Aristov, "the Dulu clan took precedence among the Turkic clans." In the VI century. there were already two tribes Dula ~ Thule and Dulga. In 551 tule The 'sky elder went to war against the Rourans, but dulga+ With'sky prince Tumyn defeated him on the road and conquered the entire aimag in 50,000 wagons. At the end of the VI century. lands of tribes united under the name dulga ~ tulga, stretched from the sandy steppe to the North Sea; dulgas' tsy were pastoralists-hunters. In the VII-VIII centuries. they moved into the Baikal basin and drove out the aborigines from there. Descendants dulga entered the formation of the Mongols, Jaghatai, Uzbeks and Kazakhs. Tribe Dulu and Nushebi in the VI century. lived in East Turkestan next to the Western Turkic Khaganate. In the XVI-XVII centuries. part dulat' ov under the name long ~ length subordinated to the Dzungars, and in 1832 Dulat‘s - thulat‘s constituted one of the generations of Usun.

As a result of our review, we come to the following conclusion: the ethnonym with the root blew || dol mentioned intermittently from the 2nd c. to the 19th century, on the territory of the steppe and desert zones of Central Asia, therefore, its appearance dates back to ancient times. N.A. Aristov attributes its origin to Altai. Descendants of the tribes Dulga and Dulu entered mainly into the composition of the Turkic and Mongolian peoples. In the Evenki environment, the names Dulugir, Dular and others are noted in individual cases. The distribution of all ethnonyms in the Tungus-speaking environment is associated with the territory to the east of the Lena-Baikal line, but the presence of an ethnonym Dolgan || dulgan in the tundras of Yakutia, to the west and east of them, among the peoples who had already separated in language from the Evenks, suggests that this ethnonym in the distant past entered the Tungus-speaking environment from the south. The very territory of its distribution (the Amur region and Yakutia and further from here) allows us to think that it appeared in the Tungus-speaking environment on the territory of Transbaikalia along with its speakers. To Dolgan‘s, having become Evenks, went to the north, where, having assimilated the natives and united with other groups of ancient Evenks, they gave rise to a tribe with a new - Even - language, it took many centuries. These facts, we believe, show quite clearly that to explain the name Dolgan from the Evenki language, as "a resident from the middle reaches of the river", is in no way possible.

Third ethnonym solon, usually explained as a "Verkhovskaya resident", was noted mainly among the Tungus peoples.

Evenki. On the territory of Yakutia and the regions adjacent from the south in the painting of rivers in 1640-1641. the Shelon volost (R. Vitim, R. Maya) is marked. On the coast of Okhotsk along the river. Motykhlee and in the south near the river. Selimba (41) groups of Evenks also lived at that time Shelon'ov. By the XIII century. include information from Chinese sources. Group Solon' ov (Evenks) lived in the northern part of Manchuria and according to pp. Zeya, Argun. In 1639, the Chinese government transferred them to the river. Nonnie. At this time, it organized from the solon and dagur’s banner troops, whose purpose was to protect the borders. To do this, the Chinese government settled them along the entire northern and western border, and individual groups solon and ongkor solon' ov were in b. Chinese Turkestan and in the Ili region. A significant part of them settled or mongolized, but some of them retained their language. Separate groups solon(salt bay) remained hunters and retained their language.

Later, in 1897, the census recorded Shologon' sky family on the river. Vilyue. Leaving a certain number of their own on the Lena, in the Kirensk region, these Evenks crossed to the sources of the Aldan, Amga and Batoma. In addition, the census registered them on the river. Marche in the Yakutsk region. Schrenk caught solon' ov on the right bank of the Amur, and under Middendorf, a few years earlier, they lived on the river. Zeya. Nowadays, representatives of the genus Solon + mountains live along the tributaries of the Olekma (Tungir, Nyukzha) and Zeya. Chinese travelers in 1712 noted solon‘ov between Yeniseisk and Irkutsk.

Evens. In the Verkhoyansk region on pp. Tompo, Sin and Mat live Evens from the clan Shologon(according to Raspvetaev).

Turks. The census of 1897 noted the name of a native clan among the Minusinsk Turks Sholo+ tire' sky.

Mongols. The same census noted among the Buryats of the Balagansky district Sholo + t' sky genus.

Thus the ethnonym solon ~ cholon distributed mainly among the Evenks, from where it came to the Evens of the Verkhoyansk region.

In the Tungus-speaking environment, Solon, like the previous ethnonym, is noted to the east of the Lena-Baikal line, mainly on the territory of Manchuria and Mongolia. These facts make it possible to agree with the explanation of Chinese sources, which solon' ov from Transbaikalia. The same sources consider them to be descendants of the Kidan family. hamny-gan ~ kamnygan. According to Gerbillon solon' We consider ourselves descendants of the Nui-chih. After the defeat of the Nui-Chengs by the Mongols (1204), they escaped to Transbaikalia. Gerbillon gave rise to the interpretation of the ethnonym Solon as Verkhovskoy (from solo "to move up the river"). These facts show that the ethnonym solon appeared in the Tungus-speaking environment in the area east of Lake Baikal. Perhaps it was one of the tribes With-dialect infiltration group solon' ov to the north (taiga of Yakutia) and further to the Evens took place long before the arrival of the Russians and, probably, before the arrival of the Turkic-speaking tribes on the territory of Yakutia. The latter pushed them out of the Lena, and by the time the Russians arrived, only small groups remained on pp. Vitim, Markha, a little later at Kirensk on the Lena and Vilyui, the main mass was again driven south (along the Vitim and Olekma) to the Amur. Their relatives, who remained on the territory of Manchuria and Mongolia, have survived to our time under the name solon' s, ongkor solon and solon bay and self-named Evenks. Wednesday Buryats and Minusinsk Turks ethnonym solon came from the Evenki environment, possibly at a time when the Evenki w-dialect, among which the suffix of belonging to a clan organization has developed - kshin ~ - tires occupied (42) the taiga zone between the Yenisei and Baikal to the south of the Angara and in the vicinity of the Minusinsk Territory. The name of the native clan of the Minusinsk Turks cannot be explained otherwise. Sholo + tire' sky.

We have considered three ethnonyms that are so easy to explain from the modern language and translate with the words "Verkhovskoy", "Middle River" and "Nizovskoy". Consider a few more generic names that are common not only in the Tungus-speaking environment.

1. Baya ~ buy. Generic and tribal names with the indicated root are widespread among the peoples of North Asia. Summarized in a table, they give the following picture:

The name of the genus, tribes	Nationality	Place	Time
Baya + ki, Baya + kshin, Baya + gir(genus)	Evenki	the territory of the Yenisei throughout the territory of the Evenks	modernity
bai + tire' s, Baya + ki(genus)	Evens (Lamuts), Yukagirs	Verkhoyansky district, Okhotsk coast	modernity and in the 18th century.
Baya + mustache + whether(genus)	Ulchi, Oroks	lower reaches of the Amur, Caxalin	modernity
(ulanka)<- Baya(genus)	orochi, nanap	coast of the Tatar Strait	»
Baya + ra(genus)	Manchus	Manchuria	»
bai+ l(genus)	Gilyaks	lower reaches of the Amur	»
bai+ t‘s, Baya-u+ d(tribe)	Mongols	western part of Mongolia	»
Accordion + give(genus)	Buryats	R. Barguzin	»
bai+ d‘s (genus)	Yakuts	Kolyma district	»
Bae + gu(tribe)	Uighurs	the origins of the Selenga	7th century
bai + si(tribe)	-	southern part of Manchuria	7th century
bai + yang(tribe)	-	west of the Huns	8th century
bai + di(tribe)	din-lings	Northern Mongolia and north of the Altai-Sayan Highlands	VII-III centuries. BC e.
bai(Onogoy Bai), own. name	legendary ancestor of the Yakuts	upper reaches of the Lena	-
Bai + shura (proper name)	ancestor of the Great Horde (Kyrgyz)	-	-
bai + hin' sky ~ bai + shin' sky (group)	Selkups	R. Turukhan	modernity
bai(genus)	Enets	lower reaches of the river Yenisei	»
bai + gado(genus)	chum salmon< койбалы	Yenisei	19th century

Genus name with root bai ~ buy noted in most of the Tungus-Manchurian peoples. Among the Evenks, we have both options: bai + kshin, characteristic of the Evenks w- dialect, b. Baikal-Angara, and bai—gir, characteristic of the Evenks With- dialect, b. Transbaikal-Amur. Representatives of the first are noted among the Evens ( bai + tires- Verkhoyansk region and the Okhotsk coast, bai + ki- Okhotsk region) and on the lower Amur among the Ulchi and Oroks. Mongolian tribe bai+ t'ov belongs to the Oirot group. But Derbets (43) believe Bait’ ov nationality, which is united with them only politically. Among the Yakuts in the Verkhoyansk and Kolyma settlements there was a clan Baidy. Onogoy Bai, according to the legend of the Yakuts, was the first to move north along the Lena. The same ethnonym is also found in the proper names of the Kirghiz-Kazakh khans. “Alash had three sons, one of them was Bai-Shura, the founder of the Great Horde”; "Abul-khair had three sons, one of them Bai-chira". Among the Samoyedic peoples, this ethnonym is found among the Enets-Bai, who in the 15th-16th centuries. lived south and west of the modern territory, in the southeastern part of the Gydan tundra, east of the middle reaches of the river. Taz. They were pushed to the east by the Nenets.

The names of the Selkup group living along the river. Turukhan (Evenki name for a tributary of the Yenisei), bai + tire' or bai+ hin' skies - appeared from the Evenks Baya + kshin. This is confirmed by linguistic facts, as well as some ethnographic data. Among the Kets in the middle of the last century there were two Koibal clans: big and small Baigado.

Thus, from modern nationalities, the ethnonym with the root buy - bai is found among the majority of the Tungus-Manchurian peoples (from whom he passed: in the east - to the Amur Gilyaks, in the north - to the Yukaghirs, in the west - to the Selkups), as well as among the Buryats, Mongols, Yakuts, Kazakhs, Yenisei Paleo-Asians, Kets and some Samoyed tribes (Enets). Distribution of the Evenki ethnonym baikshin ~ baishin to the west, northeast and east from the region of the Baikal region, its presence among the peoples historically associated with the territory adjacent to Baikal indicates the antiquity of its appearance, and precisely in the territory from the Ob to Baikal or to Transbaikalia. The latter is also confirmed by toponymy: the Upper and Lower Baikha rivers (tributaries of the Turukhan river), the Bayandzhur-Manzurka river near Irkutsk; Ridge Boyary about with. Kopeny in the Minusinsk Territory (scribbles of the 7th-2nd centuries BC were found on the slopes of the ridge); lake Baikal; winter hut Baikalovo at the mouth of the Yenisei; the village of Baikal on the right bank of the Lower Tunguska; about. Baikalskoye on the right bank of the Yenisei above the village. Abakan; the town of Bayakit on Podkamennaya Tunguska. On the map of Russia in 1562 (copy from Jenkinson's map published by V. Kordt), between the Ob and the Yenisei, near the word Baida, the following note is placed: “to the east of the Ob, to the east of Moyeda were the countries of Baida and Co l mak. The inhabitants of these countries worship the sun and a red patch hung on a pole; life is spent in tents; feed on the meat of animals, snakes and worms; have their own language. “The Tale of the Unknown People” tells: “in the eastern country beyond the Yugra land, at the top of the Ob River, there is a great land Baid named".

Ethnonym buy first mentioned by Chinese sources in 694-250 BC. e. as the name of one group of Dinlins - Bai di 白狄. Self-name qualifier (- di) - buy has two translations: "northern" (according to Iakinf) and "white" (according to Pozdneev). Iakinf also cites (44) an indication of Chan-haj king to the territory of one of the Dinlin tribes: “they occupied lands from the Yenisei to the east to Baikal on the left side of the Angara” . The question of the ethnicity of the Dinlins has no final decision. Chinese sources call them the Mongol tribe (the ancient history of Shu-gin) and the Turks (the history of Jiong-di-heu). We are interested in the fact that the groups di, who lived on the territory from the Ob to Baikal, were called baidi. Maybe a word buy interpreted by the Chinese as bay- northern, maybe another - Central Asian di, crossed in the north with the tribes buy, gave new tribes and a new ethnonym buy + di. In any case, the important fact is that in the second half of the 1st millennium BC. e. ethnonym buy already existed in the territory, which in the "Tale of Men" was preserved with the earliest suffix in the form bai+ d(about the suffix - d ~ —t see above). We have ethnonyms with this suffix among the peoples historically associated with the territory of the circum-Baikal region: Yakuts ( bai+ d‘s), Mongols ( bai+t‘s, bye-y+ d). Probably, the Enets clan is also a trace of these tribes. bai. Ethnonym bai + kshin also formed on this territory and from here it was already carried to the outskirts of the Tunguska territory.

Much later, in the 5th-7th centuries, north of the river. Tolo Baegu one of the Gaogui aimags was called, which later (VII-X centuries) was noted near the borders of Manchuria. At the same time, at the headwaters of the Selenga, on the north side of the Great Sandy Steppe, a tribe of herdsmen and hunters lived. baisi. Tribe baegu compare with barerka Orkhon inscriptions and attributed to the Uighur tribes.

There have always been movements of groups of tribes in Asia. Groups buy could go east from the specified territory and become part of other tribes (like bayar- among the Manchus, buy- among the Nanai). It is possible that tribes were formed in the same way. baegu ~ barerka and baisi. Vladimirtsov also points to a similar movement. During the time of Genghis Khan, "People of the Bayaud clan lived scattered, some of them wandered with Genghis Khan, and some lived with the Chaichiut tribe."

1. Kim|| kumo. No less interesting is the ethnonym Kim|| kumo. In the Evenki environment, we have both options: Kim and to whom- two names of the Evenki clans living to the west and east of the Yenisei ( Kimo ~ to whom + ka + gir). Vague traces of the former multiplicity of the genus Kim preserved in the memory of the Evenks west of the Yenisei. childbirth Momo(numerous, on the Podkamennaya Tunguska system) and Kim separated from the genus Kim. In the east (in the region of the Amur region, the Okhotsk coast and Sakhalin), the ethnonym kimo preserved in the legends of the Evenks. When narrating these tales, direct speech is usually sung by the narrator, and the quatrain is often repeated by the listeners. Direct speech always begins with the name of the speaker or with the name of his clan-tribe, the pronunciation of which gives the motive-rhythm for subsequent speech. So, in a number of legends we have the name Kimo ≈ Kimoko ≈ Kimonin ≈ Kimonori. For example:

Kimonin! Kimonin!
rich man,
Where are you going?
Let's play! (i.e., we will compete in wrestling, shooting, dancing, etc.)

(Recorded from the Sakhalin Evenks)

… Kimo! Kimoko!
Sister Mongunkon,
Look at you
Who came.

Umusninde-bogatyr married the daughter of the sun (from the clan) Kimonori (by name) Mongunkon-girl ...

(Recorded from the Chumikamn Evenks)

Kimo ≈ Kimoko according to legend, this is a clan or tribe from which the Evenki take girls as wives, having previously won a victory in a competition with an opponent - the girl's brother. Kimo live somewhere in the east, where the Evenki, the heroes of legends, travel on foot “from their places” for a very long time: a year or two. They live in chorama- semi-underground dwellings with an exit through a smoke hole, built (sometimes) from the bones of large animals. There must be several compartments in the dwelling ( cospoki). In some versions, only women appear. They lure men to them and kill them. By language Kimo not very different from the Evenks, as the latter speak freely with them. But on the other hand, the difference in appearance is emphasized: they are hairy (the hair curls around the head in curls), their eyes are different (like rings are spinning), they are squat and awkward. According to some legends, these tribes have deer. And the Evenk hunter, having taken his wife, returns “to his own places” together with the deer.

The Nanai and Manchurian languages ​​have the following words: Kimu-li nan, keemun Manj "enemy". And “enemy” and “friend”, “stranger” and “friend” go back to the word “man” = “people”, a word that is also a self-name. This can be traced in a number of other words in the languages ​​of the peoples of North Asia. Among the Tungus peoples of the Far East, we have the names of the genera Kimu-nka, among the Orochi kekar (according to the 1897 census) and Kimon—to- a modern family of Ude. Perhaps the Orochi and Ude are representatives of these clans and are descendants of the aboriginal tribes of the Evenki legends, from whom the foot hunters - the ancient Tungus - took wives for themselves (these legends were overgrown with mythological elements, which indicates their antiquity). Chinese sources give two ethnonyms kumo+ hee(IV-VI centuries) and Kim + ki(about suff. - ki see above). Kumo + hee or kudzhen + hee of the same tribe with the Khitan, but in customs they are similar to the Shivei; live west of the latter. Skilled in archery, prone to raids and robberies. They breed horses, bulls, pigs and birds, live in felt yurts, sow millet, which is stored in pits, and cooked in clay vessels. Before 487 kumohi lived in An-zhou and Jun-zhou mixed with the border inhabitants of China and carried on barter; in 488 "they rebelled and went far away from us," according to Chinese sources. In the VI century. kumohi multiplied and divided into five aimaks.

In the X-XI centuries. we meet an ethnonym Kimaki already in Persian sources (Gardizi). Kimaki- the western neighbors of the Kirghiz, roamed the Irtysh, in the northern part of modern Kazakhstan. They kept horses, cows, rams and at the same time hunted sables and ermines. Furs served them for their needs and for foreign trade. They had freemen and slaves. Western branch kimak’ ov were Kipchaks, neighbors of the Pechenegs, who later separated and formed a special people.

(46) In what relation do these tribes stand with the above Tungus? For the antiquity of the origin of the ethnonym kimo || kumo they say its origin from the word in the meaning of "people" ("friends" and "strangers" for different tribes of the Amur basin) and mythical legends. These tribes in remote times became part of the Tungus tribes. The advances of the ancient Tungus-Evenks from the Circum-Baikal region to the east are recorded both by the generic names of the modern Tungus peoples of the Lower Amur region, and by the data of the language. But all legends point to the return of heroes to "their places." Perhaps there were such facts. The role of a woman (suffixes: - gin, —kshin, the creators of the names of clans and tribes, initially denoted a woman), women kimo in legends and a number of many other moments in the life of the Tungus peoples allow us to suggest that a generic or tribal name kimo could have been brought to the west, where it gave rise to the name of a new genus Kim ~ to whom many centuries before the tenth century. The movements and mixing of tribes in this "cauldron of ethnogony" also allow the following assumption: Kim in the area adjacent to Baikal, they could separate. Some of them remained Tungus and, having descended along the Angara - Yenisei, survived to our time, and some turned to the XI-X centuries. to a Turkic tribe kimak’ ov. That the tribe Kim ≈ kema historically it was associated with the region of the upper Yenisei, the name of the upper part of the latter also indicates: Kim ≈ Kema(record of Messerschmidt's expedition, 1723) and Kim ≈ By whom(modern name). Small river names are often tribal names. On the other hand, generic or tribal names sometimes become the name of the nationality, which is used by neighbors. The peoples associated with the territory of the Yenisei - Baikal are called Evenks hamnegan(Buryats), heangba ≈ hanba ≈ fomba(kets). Roots boor ≈ hean ≈ khan can be interpreted as a re-voicing of the Evenki by whom|| kim.

1. Kure ≈ chickens. Ethnonym kure recorded only in the Evenk group in the area adjacent to the Angara. Its phonetic composition itself (open wide uh in the second syllable is not typical for the Tungusic languages ​​and especially for the Evenki) indicates that the founder of this genus came to the Evenk environment from a foreign language environment. This ethnonym is of known interest, since it may provide some material on the question of the tribe. chickens who once lived in the Baikal region.

Kure-ka + gir- the name of the Evenk family, who lived in the area of ​​the river. Ilim (right tributary of the Angara) and the sources of the Lower and Podkamennaya Tunguska. The Lontogir clan waged constant wars with this clan. The last clash is even recorded by the Evenks: this is the left tributary of the Lower Tunguska - the river. Ikokonda near Mount Ikondoyo. It happened 7-8 generations ago. In tsarist times, the foreign council that united the Evenks of this region was called Kurei' skoy. The Evenks clashed with the Kura tribe, apparently, in earlier periods, when they occupied the taiga on the left tributaries of the Angara. In the folklore of the Evenks, who now live on Podkamennaya Tunguska and west of the Yenisei, there is a legend, which has already become a myth, about the struggle against Karando. Here is its content. Karando- representatives of the cannibal people living near Lamu (Baikal) take all Evenks into captivity (according to the myth, Karando, having arrived as a bird, swallows). Only the old woman remains, who miraculously raises the avenging boy Unyana. He grows rapidly, forges iron wings for himself and flies to Lama to Karando liberate the Evenks. During the flight, Unyana descends to the ground several times to the parking Karando, where the wives of the latter live - captive Evenk women bearing Evenk names. Having reached Karando, Unyany offers the latest martial arts in flight over Baikal. In this single combat (first with the father, then with his sons), Unyany gains the upper hand and frees the captive Evenks (according to the myth, he rips open the belly of the opponents with iron (47) wings, and living and half-dead Evenks fall out of them). According to the myth, cannibals live in the Baikal region Care, who often attack the Evenks, take them captive, make women their wives, eat men. In terms of time, this refers to the period of iron. Evenki, who left the Baikal region to the west, already know how to reforge metal things. Both groups of legends speak of close interactions between the ancient Tungus and the tribe Kure. The latter were part of the Evenks and vice versa.

Historical sources give materials on the tribe hooligan chickens-kan ≈ smoke (fury) from the 7th-12th centuries. According to Chinese sources, the tribe hooligan lived along the shores of Lake Baikal and north to the sea. Their neighbors from the west were tribes dubo. In their country "there were many saranas, and their horses were strong and tall, and their heads were like camels." They had diplomatic ties with China. According to Persian sources (Gardizi), smoke ≈ fury lived three months away from the headquarters of the Kirghiz Khan. These are wild people who lived in the swamps. If one of them was captured by the Kirghiz, he refused food and used every opportunity to escape. They took their dead to the mountains and left them in the trees. They were cannibals (Manuscript Tumansky). Kurykan' e constituted a district in the Kirghiz possessions. Their language differed significantly from the Kirghiz.

Tribal affiliation chickens was defined differently: the ancestors of the Yakuts (Radlov), non-Turkic tribes (Radlov), Mongols (Barthold). The last archaeological expeditions of A.P. Okladnikov along the river. Lena significantly clarified the question of chickens. During the Iron Age (V-X centuries), the upper Lena was inhabited by tribes that had reached a high level of culture. Along with cattle breeding, they had agriculture. Their art has much in common with the art of the Minusinsk Territory and Altai. They had a letter of the Yenisei type. It was a Turkic-speaking tribe. Representatives of these chickens entered not only the environment of the Evenks. Among the Uriankhians - Tannu-Tuvans of the Khosut Khoshun, in the list of genera given to G.N. Potanin, there is a name Hureklig. This genus, notes Grum-Grzhimailo, is of unknown origin.

Curigir- one of the tribes of the Bulgarians. In honor of one of the Bulgarian statesmen from the tribe Curigir by order of Omor-tag, a column was set up.

1. Kiel ≈ kylen. This ethnonym, common in the Tungus-speaking environment, in terms of phonetic composition, like the previous one, is not typical for the Tungusic languages ​​(sound e in the second syllable).

Kiel ≈ kylen- the name of the Evenki clan - a tribe common in the territory of Yakutia and adjacent regions of the Far East. In the XVII-XVIII centuries. this genus was noted in the region of the river. Hunting, where you can still meet Evens (Lamuts) from the genus Keelen. On the territory of Yakutia, the 1897 census noted them in the Yakut and Vilyui districts ( Kilat' sky genus); one of the tributaries Mui (Olekma system) is called Kilyan. In the 50s of the last century Keelen' We have already reached the river. Kur (Amur system near Khabarovsk). Schrenk met the group (48) Keelen in the region of the lake Khanka. K or the southern part of Sakhalin (small materials collected by Nakonoma Akira) do not differ in language from the Ayan Evenks. Among the Nanais Kili, constituted until recently a separate group. They gave new genera: Duncan ~ Doncan(Lake Bolen), Yukaminka (R. Urmi) and Udynka (n) (R. Kur). The origin of the Negidal clan Yukomil is also associated with the second of these genera.

We stopped at this ethnonym also because in the recent past it was widely used as the name of the Lower Amur natives. Evenks - "Birarchens" called the Amur and Ussuri Nanai keel. Orochi, Oroki, Ulchi and Amur Gilyaks are still called Evenks keel. Word kilin ≈giline ≈chillin ≈chiliki the Chinese and Manchus called all the Tungus who lived in the Amur basin. They sometimes called Koreans by this name. Siebold, followed by Shirokogorov, explained the origin of this ethnonym from the name of the river. Kirin: the Chinese in the XVI-XVII centuries, having met the Tungus for the first time on the river. Girin, transferred the name of the river to them, and then transferred this name to all the natives of the Amur. Closer to the truth interpretation. L. Ya. Sternberg: “The name Gilyaki was formed, as I think, from the distortion of the word by travelers quile, denoting "Tungus" in the language of the Amur Gilyaks, whom travelers first encountered. And such a distortion could occur very easily due to the fact that the Gilyaks of the lower reaches of the Amur speak the same language as the Tungus, who, according to their legends, constitute “one people” with the Gilyaks, Golds and Orochens. It is quite possible that due to the common language of the Amur Gilyaks and Tungus, who previously dominated the Amur Territory, the Manchus called Gilyaks and Tungus by a common name Quile» .

The territory of distribution of the ethnonym kylen and using it as a name for neighbors allows us to talk about the once numerous Evenki tribe; their representatives, having gone to the Amur, became part of the Nanai, and probably also the Oroks, and the Orochs, and the Ulchis, and the Amur Gilyaks, whose name came from the Evenk kilen (we have already observed the case of transferring the name of the genus to the nationality among the Dolgans). Keelen' We went to Amur a long time ago. Evenk group keels so close to the life and language of the Nanais that it does not even constitute a dialect. This group has already managed to identify three new genera, one of which became part of the Negidals.

Distribution of the ethnonym kylen on the territory of Yakutia, its non-Tungus origin in terms of phonetic composition, the non-aboriginal nature of the Evenks of Yakutia - allow us to see in this ethnonym a trace of the tribe of the natives of Yakutia, absorbed by the first newcomers Evenks.

We have given only eight ancient ethnonyms. Their number is much larger, but the ethnonyms we have already analyzed sufficiently show the complexity of the ethnic composition of both the Evenks and other peoples of North Asia in remote periods. Further tracing of such ethnonyms confirms the complexity of the composition of individual groups of people.

If we conditionally consider the "Tungus base" the tribes even and ejen, then already at the beginning of our era. (if not earlier) tribes entered their powerful stream bai, whose original territory was the area from the Ob to Baikal. On the territory of Yakutia, traces of the natives absorbed by the Evenks are ethnonyms kylen and bulde. The tribe kimo~kima. Somewhat later, probably already in the territory of Transbaikalia, the Evenks included Mongol-Turkic-speaking tribes. blew || dol. The group of the Angara Evenks included representatives of the Turkic-speaking kure. The mixture of ethnic composition and interaction of the ancient Tungus tribes with other tribes of Asia is fully confirmed by the data of the language.
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For example, title edyan and Dolgan are interpreted as "lower" and "inhabitants of the middle current", confining them to the river. Lena. See E. I. Ubryatova, On the Dolgan language for more details. Manuscript. Archive of the Institute of Language and Thinking of the Academy of Sciences of the USSR.

See more about this suffix in my work “Language Materials for the Problem of Tungus Ethnogenesis”. Manuscript of the Archive of the Institute of Ethnography of the Academy of Sciences of the USSR.

P. Petri. Elements of family connection among the Buryats. Irkutsk, 1924, p. 3.

P. Petri. Territorial kinship among northern Buryats. Irkutsk, 1924.

B. Ya. Vladimirtsev. The social structure of the Mongols. L., 1934, p. 60.

L. B. Vladimirtsev. Comparative grammar. L., 1924, p. 7; G. M. Grum-Grzhimailo. Western Mongolia and the Uryankhai Territory, vol. III, part I, 1926, p. 245. Iakinf. Collection of information, part I, pp. 87-89 S. M. Schirokogoroff. Social organization of the northern Tungus. Shanghai, 1929.

L. Ya. Sternberg. Gilyaks, Orochs…, p. 347

Language materials suggest that the ancient Evenks of the sh-dialect, having penetrated the Lena in the Privilyui-Prialdanya region, absorbed the natives and formed a new x-dialect. This is consistent with archeological data. The further development of the Evenk dialects in the territory of Yakutia proceeded along the line of crossing the newly formed x-dialect with the c-dialect of the Evenks of Transbaikalia-Priamurye.

S. Patkanov. Experience of geography and statistics of the Tungus. Notes of the Russian Geographical Society, Otd. Ethnography, vol. I, p. 86.

Tungus tribe

a special variety of the Mongoloid race, widely spread over a vast territory, from the borders of Central China in the north to the very coast of the Arctic Ocean and from the shores of the Yenisei in the west to the coast of the North Japan and the Sea of ​​\u200b\u200bOkhotsk, and comprising a number of individual tribes of different names: the Manchus , Solons, Daurs, Tungus proper, Manegrovs, Birars, Golds, Orochons, Olches, Orochs, Oroks, Negda, Samagirs, Kile, Lamuts, Dalgans, Asi, etc. Sev is considered their homeland. Manchuria, where from time immemorial (the legendary data of the "Bamboo Chronicle" bring them to the historical arena under the name of su-shens, who came with gifts to Shun's court 2225 years before Christ) were in continuous relations and clashes with China, Korea and nomads of Mongolia. Reliable historical data of Chinese writers depict them under the name of Ilau, first as a hunting tribe, and then as having mastered the rudiments of an agricultural and pastoral culture. Eternal struggle with neighbors creates of them in the North. Manchuria is a warlike tribe, united in inter-tribal unions, which for a number of centuries played an enormous historical role in the fate of the middle kingdom (see Manchuria, history). Three times the T. tribe seized power over China, giving it their own dynasties: Liao (907-1125), Jin (1125-1243) and, finally, in the 17th century. dynasty that still reigns in China. Since the 17th century the Manchu branch of the T. tribe adopted its current name of the Manchus. The movement of the Mongols under the command of Genghis Khan, which followed the accession of the Jin dynasty, caused the migration of peoples, which had a huge impact on the fate of the sowing. branches of the T. tribe. The Mongolian tribe of the Buryats, which penetrated to the sources of the Amur and to Lake Baikal, drove out from the shores of this last Turkic tribe of the Yakuts, who, having retreated into the Lena valley, met in the north with numerous T. tribes; the latter, after a long bloody struggle, were forced to retreat - one part moved west as far as the Yenisei, the other to the extreme north to the very coast of the Arctic Ocean, the third to the east, along the right tributaries of the Lena to the Stanovoi Range, the coast of the Sea of ​​\u200b\u200bOkhotsk and the Amur Territory, meeting here with related branches of the southern branch of the T. tribe. The dispersal of the tribe over a vast territory and the assimilation processes inevitably associated with it, both of a somatic nature (marriage unions with other nationalities, absorption of alien elements) and of a cultural nature, could not but affect the change in the indigenous type of the tribe and a major differentiation in the language. In this regard, the Manchus suffered the most, having become significantly occupied physically and even more culturally, having lost almost their native language, which in their time had risen to the level of literature. Other peoples of the T. tribe also more or less change their type, assimilating either with the Mongols, or with the Turks, or with the Paleo-Asians. Nevertheless, the heterogeneous ramifications of the T. tribe have fully preserved their kindred unity, mainly due to the common language, which suffered very little from differentiation according to territorial dialects, differentiation, which alone should have formed the basis for the classification of individual ramifications of the T. tribe. Unfortunately, due to the lack of linguistic material, such a classification is still premature. The only attempt belongs to Schrenk, in relation, however, only to the Amur region. He divides the modern Tungus peoples of this region into four groups: 1) Daurs and Solons, Tungus tribes with a more or less strong Mongolian admixture, 2) Manchus, Golds and Orochs, 2) Orochons, Manegri, Birars, Kile (along the river Kur) and 4) olcha (on the Amur), oroks (Sakhalin), negda, samagirs. The first two groups form the southern, or Manchu, branch, the last two are offshoots of the northern Siberian branch, which spread all the way to the Yenisei, to the Arctic Ocean and Kamchatka. This classification, therefore, cannot be of serious significance, because some peoples from both branches, namely the Orochs, Oroks and part of the Golds, call themselves by the common name Nani (Sternberg), therefore, they cannot be attributed to different branches. So far, the following classification would be quite satisfactory in relation to the historically established nomenclature: 1) Manchus, characterized by a strictly defined territory and economic culture (agriculture, cattle breeding). According to their geographical position, salts and daurs, manegra, birars, partly golds, which were under Manchu influence for a long time, can be ranked among them; 2) the Tungus proper, or Siberian Tungus, a characteristic feature of which is a nomadic way of life and reindeer herding, and 3) small peoples, mostly marginal, each bearing an independent name: olchi, orochs, oroks, negda, samagirs, lamuts, orochons, etc. ., of which many left their nomadic lifestyle and turned to fishermen-hunters. Representatives of the second group, actually called Tungus, are taken as the main type of tribe. Schrenk characterizes them on the basis of Middendorff's observations, his own and many others as follows. They are generally of medium to slightly below average height, with relatively large heads, broad shoulders, slightly short extremities, and small hands and feet. Like all the peoples of the north, they are of a sinewy, thin, muscular build, obese subjects are not found among them at all. The eyes are dark; the hair on the head is black, straight, coarse. The skin color is more or less yellowish-brown, the facial hair is very sparse and short, the eyebrows are usually sharply defined, sometimes arched. The structure of the head and face, although partly in a softened form, is decidedly Mongolian; the skull is always broad, sometimes very high. The face is usually somewhat elongated, broad at the cheeks, tapering towards the forehead; the cheekbones are prominent, although not as much as in real Mongols. The eye sockets are large, the eyes are set obliquely, narrow. The distance between the eyes is wide; the nose at the root is wide, flat, often flattened, later on slightly raised, small and thin. The lips are thin, the upper lip is rather long, the chin is round, the jaw is somewhat prognathic. The general facial expression reveals good nature, laziness and carelessness. In contrast to the Tungus proper, representatives of another major branch - the Manchus - have sharper and rougher features, a more curved and thicker nose, fleshy lips, a larger mouth, a more quadrangular head, and usually a larger stature. Daurs and Solons are sharply distinguished by their high growth and strong physique. Smaller T. tribes more or less approach one of these two types, falling either into the Mongolian, then into the Russian, then into the Turkic, then into the Paleo-Asiatic, for example. olcha, assimilated with the Gilyaks and partly with the Ainu. The anthropological study of the T. tribe began as early as the 18th century. since the time of Blumenbach. Various measurements of the skulls were made by Ber, Welker, Virchow, Huxley, Maliev, Schrenk, Uyfalvi, I. Mainov, and others. Cf. L. Schrenk, "Reisen und Forschungen im Amurlande" (vol. III, issue 1, St. Petersburg, 1881); I. I. Mainov, "Some data on the Tungus of the Yakutsk Territory" ("Proceedings of the East Siberian Department of the Imperial Russian Geographical Society", No. 2, Irk., 1898); Deniker "Les races et peuples de la terre" (P., 1900).

The measurement results turned out to be different and give grounds to conclude about two different types. Recius, R. Wagner, Behr, Huxley recognized the Tungus dolichocephalic, and Ber, according to the head indicator (76: the ratio of width to length), brought them closer to the Germans. According to Welker, on the contrary, they are brachycephalic, most of all approaching the Buryats. Schrenk, Winkler, Gikish, Topinar find them moderately brachycephalic(Schrenk has 5 brachycephals and 2 mesocephals and, in addition, all platycephals; average index: 82.76). On the other hand, I. Mainov brings them closer to the Finns and gives the following table of averages: northern Tungus (Yakutsk region), according to Mainov, - 81.39; southern Tungus (Yakutsk region), according to Mainov, - 82.69; the Manchus of the Shibins (Poyarkov) - 82.32; Manchus (Uyfalvi) - 84.91. The same researcher, who made numerous measurements on the living among the Tungus in the Yakutsk Territory, decisively distinguishes two completely dissimilar racial elements, delimited by the line of the Ayan tract: the northern one, characterized by a very small stature (average 154.8), a high percentage of moderately dolichocephalic (63, 64%), almost complete absence of brachycephaly, moderate high cheekbones; on the contrary, the southern element, immediately adjacent to the Amur region, is distinguished by a good average height (163.1), a strong physique, almost continuous moderate brachycephaly, eyes not particularly narrow, cut straight or almost straight, thick eyebrows, short, almost straight and not particularly thick nose, all over, thus, most likely resembling the Manchus. And it is this last author that he considers to be a characteristic type of T., and attributes the features of the northern type entirely to the influence of the Paleo-Asians. In contrast to Middendorf and Schrenk, I. Mainov considers the fundamental features of the T. tribe to be non-Mongolian. Deniker, on the contrary, takes the T. tribe for the northern subrace of the Mongolian tribe, characterized by mesocephaly or mild subdolichocephaly, an oval or round face, prominent cheekbones - a type common in Manchuria, Korea, North. China, Mongolia, and in general he takes the Tungus for a mixture of Mongols with Paleo-Asians. However, the question of the influence of these latter on the entire T. tribe must be recognized as very problematic. About the T. language - see Manchu language, Ural-Altaic languages.

L. Sh-g.

Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron. - St. Petersburg: Brockhaus-Efron. 1890-1907 .

See what the "Tunguska tribe" is in other dictionaries:

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I A. Population statistics. Sources of information about the population of R. Until 1897, data on the number of inhabitants in R. were not accurate. The main method for calculating the population was revisions, the purpose of which was almost exclusively to count ... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron

Goryeo Khitan wars First (993) Second (1010 1011) Third (1019 1019) Goryeo Khitan wars a series of armed conflicts of the 10th and 11th centuries between the kingdom of Goryeo and the Khitans in the territory where the border between China and ... ... Wikipedia

Goryeo Khitan Wars A series of armed conflicts in the 10th and 11th centuries between the kingdom of Goryeo and the Khitans in what is now the border between China and North Korea. History of Korea Gojoseon, Jinguk Early Kingdoms: Buyeo, Okjeo, Dongye Samhan... ... Wikipedia - CHEMDALI, ethnogr. - Tungus tribe. – The Khatanga Vanyadirs outlived the Chemdali tribe, wandering in the Middle Tunguska (3. 242) ... Dictionary of the trilogy "The Sovereign's Estate"

Or Siberian Tungus sowing. branches of the Tungus tribe (see), living within a huge up to 90 thousand square meters. m of space East. Siberia, between the river. Yenisei and the Sea of ​​Okhotsk, the coasts of the Arctic Ocean and the border of China. Lately, with... Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron

Tungus princes Gantimurovs

There are many examples in the history of Russian colonization of Siberia when local tribes voluntarily accepted the citizenship of the Russian tsar, as a result of which the state included vast lands rich in furs, fish, timber and precious metals.

One of the brightest pages in the development of the Amur region is associated with the name of Gantimur, the leader of the Nerchinsk Tunguses, who in 1667 passed into Russian citizenship, betraying the Chinese Bogdykhan. The demand of the Qing government for the extradition of the rebellious leader, who had great rights to the Amur lands, more than once became a stumbling block in Russian-Chinese negotiations, almost giving rise to open military clashes. However, Gantimur remained a subject of the Russian Tsar, for which his sons were granted the highest princely title.

The history of this ancient family was traced through archival and printed sources by the employees of the Museum of Anthropology and Ethnography named after A.I. Peter the Great RAS (Kunstkamera) are direct descendants of the princes Gantimurovs. The story is illustrated by miraculously preserved photographs from the family album of the early 20th century. and rare photo documents from the ethnographic collection of the museum

Family photographs of the beginning of the last century were obtained by the authors of the article by accident. Neighbors picked up an album thrown out after the death of their relative in Irkutsk and sent several pictures to St. Petersburg. It is impossible to say with accuracy who is depicted on them, it is only known that they are representatives of the princely family of the Gantimurovs. Its founder was Gantimur, the leader of the Tungus tribes, who played a prominent role in the annexation of the Amur lands to the Russian state and became the cause of the border conflict between Moscow and Beijing.

Tungus tribes living in the basin of the river. Cupid, before the arrival of the Russians, they did not submit to any neighboring state. But from the middle of the 17th century, after Russian settlers appeared in the Amur region, the Qing Empire began to attack these lands. By order of the Chinese rulers, troops began to gather in Manchuria and fortresses were built. The small and scattered Amur tribes found themselves in the center of the struggle between two powerful states. Some of the Daurs, Evenks, Buryats and Duchers agreed to accept Russian citizenship and pay yasak to the Russian treasury, others, especially the Sungari Duchers, entered into an alliance with the Manchus.

Chinese zoolin

Prince Gantimur belonged to the Dulikagir family of the Evenks and was a native of the places where the Nerchinsk prison was later founded. For a long time, the princes Gantimurovs led the Evenki nonhumans, who made up the majority of the local population. According to B. O. Dolgikh, in 1689 there were about 5,600 of them. (Dolgikh, 1960). In addition, numerous clans of arable Daurs of the Upper Amur were subordinate to the Gantimurovs (Artemiev, 1994).

In 1656, the Evenks, led by Gantimur, burned down the Shilksky prison, erected by the Cossacks on the right bank of the Shilka against the mouth of the river. Nercha and migrated to the river. Naun (aka Naunjiang), to the territory of China. A. R. Artemiev believes that these actions were caused by the extreme cruelty of E. Khabarov, shown in relation to the natives of the Amur region during the campaigns of 1649-1653. (Artemiev, 1994).

The originality of the Russian colonization movement in Siberia consisted primarily in the fact that vast territories with their small population were annexed to the Russian state without the use of significant armed forces (Yakovleva, 1958). Quite often, Siberian tribes voluntarily became part of a strong feudal state capable of protecting them from the raids of the Mongol and Manchu khans.
The main role in the development of large areas from the Ural Mountains to the Amur and the Pacific Ocean was played by small detachments of Cossack explorers and peasant settlers. Following them came the tsarist administration, built prisons and cities.
In the first half of the XVII century. Tomsk, Yeniseisk, Kuznetsk, Krasnoyarsk, Ilimsk, Kansky and Ust-Kutsky prisons were laid. In 1631, the Bratsk prison was built on the tributary of the Angara. In 1632, on the middle reaches of the Lena, the centurion Beketov founded Yakutsk, which soon turned into a large Siberian city, from which Russian detachments went further - to the Amur region and to the Sea of ​​\u200b\u200bOkhotsk.
In the second half of the XVII century. the construction of Russian cities and forts continued. In 1648, the Barguzinsky prison appeared near Lake Baikal, in 1652 Irkutsk was founded, and in 1654, on the tributary of the Shilka, Afanasy Pashkov founded Nerchinsk, which became the main center of Russian influence in the Amur region.
By the arrival of the Russians, various tribes of hunters and cattle breeders lived in the Amur basin: Evenks, Nanais, Buryats, Daurs, Duchers, Natks, Nivkhs. Along the river Onon and in the upper reaches of the Shilka and Argun rivers lived Mongol tribes; Evenks roamed throughout the Shilka basin; along the left bank of the Amur, from the confluence of the Shilka and Argun to the confluence of the river. Zeya, Daurs lived; along the Amur to the river. The Sungari lived the Duchers, down the Amur - the Nanais, and even lower than the Nivkhs (Dolgikh, 1952)

The Qing authorities granted Gantimur a high rank of tszolin - the fourth most important in the Manchu troops. His annual salary was 12,000 lans of silver and four boxes of gold (Chronicle of the City of Irkutsk, 1996). Gantimur was under Chinese citizenship until 1667. When the Qing administration tried to force him to fight against the Russians near the Kumar prison, he returned to the Russian Amur region.

In Beijing, Gantimur was recognized as having great rights to the Amur lands, and his departure was extremely undesirable for the Manchu authorities, since it created a dangerous precedent. And indeed, other leaders soon followed the example of Gantimur - Tuidohun, Baodai and Wendu, who had an equal status with him (Artemiev, 1994).

The Qing rulers decided to recapture Gantimur by force. In December 1669, a 6,000-strong Manchu army secretly approached Nerchinsk. The letter handed over to the Nerchinsk governor D. D. Arshinsky stated that Gantimur's departure to the Russians was caused by an unfair court decision, and he was invited to come to Beijing and resolve this issue (Artemiev). However, the Manchus failed to lure the Tungus leader.

In December 1675, on the way to China, the tsarist ambassador N. G. Spafariy stopped in Nerchinsk. He informed Gantimur that the king had not ordered him to be extradited to the Qing authorities. At the talks in Beijing, the demand for the extradition of Gantimur was once again voiced. But, as Spafaria managed to find out, it was so stubbornly put forward by the Manchurian diplomats only because they were sure that the Muscovite tsar would not fulfill it. This could serve as a good pretext for open hostilities against the Russians in the Amur region (Artemiev, 1994). For many years, the Qing government demanded that Russia extradite the prince and members of his family, insisting that he was a subject of the Chinese Bogdy Khan and held high positions, enjoying the trust of the ruler, but then betrayed him and defected to the Russians on Shilka (Yakovleva, 1958) .

Innokenty Nikolaevich Shukhov (1894-1956) - Omsk naturalist, hunter, local historian, member of the Russian Geographical Society. On the instructions of the Museum of Anthropology and Ethnography of the USSR Academy of Sciences, in 1926 he traveled around the Tara district, conducting ethnographic and anthropological studies of the Evenks

In the early 80s. 17th century Gantimur with his son Katanai expressed their desire to accept the Orthodox faith. In 1684 they were baptized by decree of Tsars John and Peter Alekseevich. Gantimur received the name Peter, and Katanai - Pavel. The following year, Peter, Pavel and Chekulay Gantimurov were sent to Moscow to be presented to the tsars. But on the way, Prince Gantimur fell ill and died. He was buried with honor in Narym. And his son in Moscow was given unprecedented honors for foreigners, admitted to the royal hand, recorded in the nobility according to the most privileged, Moscow list.

Princes conspirators

In the future, the family of the princes Gantimurovs valiantly served the Russian administration in Nerchinsk. He was famous throughout Siberia for his wealth. However, in the 60s. 18th century its representatives turned out to be participants in events related to the actions of one of the impostors.

In 1763, a party of prisoners arrived at the Nerchinsk plant, among whom was a certain Peter Chernyshov, a soldier of the Bryansk regiment, who claimed that he was the miraculously saved Emperor Peter III. Many believed him, including Alexei and Stepan Gantimurovs. They helped him with money, food and clothing, promised to deliver him to St. Petersburg as soon as possible.

With their help, Chernyshev escaped in June 1770, but was soon captured. Major General V.I. Suvorov, who was conducting the investigation, wanted to interrogate Stepan Gantimurov, but the prince categorically refused to appear in the office, but it was impossible to take him by force, since he called more than a hundred Tungus from the borders for his protection. As a result, the connection with the impostor had no consequences for the Gantimurovs (Artemiev, 1994).

Last of the princes

In January 1998, one of the last princes of the Gantimurovs, Vladimir Innokentevich, died in Brisbane (Australia).

He was born on July 11, 1906 in his ancestral capital, the village of Knyaz-Urulga. His father, Innokenty Innokentyevich Gantimurov, was transferred in 1909 to the Zaamursky District of the Border Guard, and the family moved to Harbin.

In 1922, Vladimir Gantimurov, at the age of 15, entered the 1st Cavalry Regiment of the 3rd Corps of General Molchanov, located in Vladivostok. After the capture of the city by the Bolsheviks, he emigrated to Harbin. After passing the courses of sports instructors at the Christian Union of Young People (KSMML), he began to teach wrestling, boxing and fencing (Dmitrovsky). At the North Manchurian Olympiad in 1924, he received the title of boxing champion in the bantamweight division.

In 1925-1926. Vladimir Innokentyevich served in the Chinese army, in the detachment of General Nechaev. At this time, he met his distant relative - Colonel Nikolai Petrovich Gantimurov, Prince of Tunguska, a representative of the older branch of the family. Nikolai Petrovich told the young prince a lot about their family, and he became seriously interested in researching his family tree.

“At the request of the nobles of the Gantimurovs for the free allocation of land in the Trans-Baikal Region. April 16, 1899 - June 2, 1905" (RGIA, f. 1274, op. 1, d. 10, l. 1-10)

Memorandum on the issue of land ownership of the nobles of the Gantimurovs

“... In the current century, the Gantimurov family was recognized in noble dignity, and then some of them were allowed to be titled Tungus princes. Since the 1990s, several persons have been added to the family of nobles and princes Gantimurovs every year, and there is no doubt that over time many more Gantimurovs will be recognized in noble dignity, who still did not care about their class rights. In the 80s. when informing the lands located on the left side of the Urulga and Narin-Talach rivers, the Gantimurovs, referring to the mentioned documents, declared their patrimonial rights to these lands, while the Tungus complained about the oppression they experienced from the princes in using the lands. From this arose the boundary case, which was successively considered by the Trans-Baikal regional administration in 1881, 1883 and 1889.
At the same time, the land rights of the Gantimurovs were not clarified, but in order to eliminate the constant clashes over land between the Gantimurovs and the Tungus, the Regional Board decided, until new grounds for the land arrangement of Siberian aliens were developed in the prescribed manner, to destroy the reason for disputes by allocating land to one place for the use of foreigners.
In view of this, all the lands brought to prominence in 1881, which were in the use of the Gantimurovs and Tunguses of the villages of Knyaz-Urulgi, Knyaz-Beregovoy and Knyazhe-Poselye and the uluses of Naryn-Talachinsky and Batursky with an area of ​​​​61,145 acres, were distributed as follows: Gantimurov allocated the dacha of the only property of 34,280 acres, the Tungus in 1883 was indicated in the dacha, with an area of ​​​​only 24,034 acres; the manor places (2,831 acres) located near the villages of Knyaz-Urulginsky, Knyaz-Beregovoy and Knyazhe-Poselye were left in the common possession of princes and Tungus.
‹...› The land use of the ancestors of the Gantimurovs, and even their own until recently, was in the same conditions as the land use of other inhabitants of the region. With land space, they could easily occupy where they wanted and how much free land they needed, and they had a special advantage over other people, since they could also claim already legal areas if the Tunguses of the Nerchinsk clans subordinate to them sat or roamed on the latter. The attorney of the Gantimurovs indicates in his past that until the 50s of this century, his principals did not have land disputes with the Tungus. Consequently, there was no reason for the local authorities to interfere in the land relations of the Gantimurovs. The only case in which, under such a state of affairs, the Gantimurovs would have had the need to lay claim to their rights to the land, there could only be a general survey. But the latter was not in the region.
‹...› If the general land surveying had touched Siberia in a timely manner, then perhaps the patrimonial lands of their ancestor would have been credited to the Gantimurovs. Moreover, those lands that were granted to individual service people of their kind would also be recognized as their property. Only one decree of the Nerchinsk Voivodship Office of 1765 has come down to us on the assignment of mowing and cattle release to the salary for two princes. But arable lands should also be assigned to the same princes. Of the latter, in fact, as mentioned above, the salary is compiled. In addition to the named princes, there were other service people from the Gantimurovs, and they had to be withdrawn at different times during the last century for service from the earth. No traces of these outlets have been preserved. ‹...› From 1714, the time of the issuance of the decree on single inheritance, the distribution of estates formally ceased, and from 1736 such distribution was actually terminated. The distant Trans-Baikal outskirts, however, continued to live in the old Moscow order - service people continued to make up according to salaries. But even here, finally, the moment should have come for the transformation of estates into estates. This moment would be a general survey. In view of the absence of the latter, the estate lands, thanks to the same above-mentioned special conditions in which local land ownership was located, disappeared in the total mass of lands generally occupied by the population without documentary rights defined on them.
All the above considerations prompt to recognize the moral right of the family of nobles and princes Gantimurovs to receive land in the upcoming land management of the region.

Information about the nobles of the Gantimurovs

Among the Tungus of eastern Transbaikalia there is a group of people who differ both in their origin and in their special legal status from other foreigners of the region. This group of persons is the Tungus princes Gantimurovs. They come from a Chinese native of Prince Gantimur, who entered Russian citizenship in 1667 with his ulus people and was soon baptized.
In 1890, the Governing Senate for the first time recognized Gantimurov as a noble, and since then 10 people have officially been included in the noble family, while the rest of the family members have not yet been recognized as nobles. The Gantimurovs live in the Urulga department, the hereditary head of which is recognized as the eldest in the Gantimurov family. There are only 32 households with 109 male souls. Most of the Gantimurovs (26 households with 83 male souls) live within the Urulginsk administration, the rest have only recently settled in the Kuzhertaevsk administration.
In terms of their way of life, the Gantimurovs are not much different from the settled foreigners of the Urulga department. But some representatives of the genus, who were not touched by the local study, which dealt only with the rural population, switched to an urban way of life. So it is known that one Gantimurov serves in the city of Chita in the Trans-Baikal regional government. There are Gantimurovs living outside of Transbaikalia. Among the persons enrolled in the nobility is Gantimurov, who lives with his family at the Irkutsk salt plant.
Until 1881, the Gantimurovs owned land jointly with the Tungus in the villages of Prince-Urulginsky, Prince-Beregovoe, Prince-Poselye and the uluses of Naryn-Talachinsky, Batursky and Kuzhurtaevsky, having dachas for the sole use. By virtue of customary law, the princes were the actual administrators of the lands in their places of residence and had a great influence on their distribution among the lands among simple Tungus, sometimes leaving the best places in their possession. But with the fall of the foundations of patriarchal life, such orders began to cause displeasure among the Tungus, and the regional government ordered in 1881 to demarcate the dacha for the sole use of the princes (34,000 acres) ...
With the upcoming land management, the Gantimurovs, who are the only original local nobles, should apparently also be singled out in terms of providing them with land from the general mass of settled foreigners.
The Gantimurovs themselves have a highly developed consciousness of their exceptional position among foreigners, both in view of the services that their ancestors repeatedly provided to the Russian government in conquering the region and protecting its borders, and in view of the recognition of these merits by the government, which honored their ancestors at different times as stewards and nobles. according to the Moscow list and other service ranks, with the appointment of monetary and grain salaries (decrees of 1710 and 1765).
All these circumstances lead to the conclusion that in the upcoming land management of the region, the Gantimurovs should have been granted land on the basis of property rights; as for the land fund, from which it would be possible to allocate a special estate to them, then both the lands consisting of the dacha rented in 1881 for their sole use, and those close to their places of residence in the Urulga land administration could serve as such who will be free for the vesting of other foreigners.

Extract from the ruling of the Governing Senate for the Department of Heraldry of June 11, 1890 in the case of the nobility of the Gantimurov family

Ordered: seeing from the case that immigrants from China Gantimur and his son Katanai were baptized in the Orthodox faith, and the first was given the name Peter, and the last Pavel; that, according to the letter of Tsars John and Peter Alekseevich on March 16, 1685, Pavel Gantimurov, for accepting baptism and the services rendered by his ancestors, he was ordered to write according to the Moscow list in the nobility, and then by the letter of the Grand Sovereign Tsar and Grand Duke Peter Alekseevich on December 30, 1710 on a petition the nobles Princes Larion and Lazar Gantimurovs to grant them, for the service of their grandfather Gantimurov, after the baptism of Peter, and their father Katan, after the baptism of Paul, of whom, as stated in this letter, after Prince Pavel Gantimurov, the wife of Princess Maria remained, they, the petitioners of the prince Larion and Lazar, and their children: Prince Larion - Princes Andrei and Alexei - ordered Prince Larion to give to the patrimony of the land where he finds, superfluous in front of noble dachas, and write them, Princes Larion and Lazar, stewards, with the addition of local and monetary salaries; that the descent from Prince Andrei Larionov Gantimurov’s son Fedor, from his son Yermolai, from him Vasily, who had the rank of 14th class, from this son Diodor, who was in the service and from the latter and his wife, Alexandra Kapitonova, the sons of Alexander and Svyatoslav, is proved by the genealogy, certificates of officials, sentences of representatives of the Tungus and metrical certificates. Governing Senate guided by St. Law. 1876 ​​vol. IX zak. comp. 39, 54, 60, 61, 62, 263, 273, 275, 1111, determines: recognize Diador Vasiliev Gantimurov with his sons, Alexander and Svyatoslav, in the ancient nobility with the right to be included in the sixth part of the noble genealogy book, give him certificate of which, to announce to the petitioner, with the return of documents on the residence of his Irkutsk province and district, at the Irkutsk salt plant, send a decree to the Irkutsk Provincial Board.

In 1930 he moved to Shanghai where he trained as an electrical engineer. After that, he worked in various companies, even founded his own land and technical office. In 1944, Prince Gantimurov was elected to the Emigrant Committee as a representative of the board of the Russian Sports Federation.

After the change of the political regime in China, V.I. Gantimurov moved to Australia in 1952. In the last years of his life, he was engaged in putting in order documents and materials on the genealogy of the princes Gantimurovs, and researching Chinese sources.

A. R. Artemiev in his article “Faithful service to Russia. (The family of the princes Gantimurovs)" also mentions a certain N. I. Gantimurov, a participant in the Russian-Japanese war, who was described as one of the characters in A. N. Stepanov's novel "Port Arthur". Subsequently, he was a member of the White movement in the Far East, then went to Harbin, where he founded the Union of Musketeers. In 1930, this man moved to Shanghai to work for the Union of Young Russians and was an instructor for the Sokol Society, and from 1932 he worked for a Chinese electrical firm (Artemyev, 1994).

In his work, Artemiev provides fairly complete data on the descendants of Gantimur up to the 1930s. 20th century However, the information about Diador Vasilyevich Gantimurov from Irkutsk, who is mentioned in the published archival materials and who, apparently, is the great-grandfather of M.F. Khartanovich, escaped the attention of the researcher. His daughter, Praskovya Diadorovna (Fedotovna), married Zolotukhina, had seven children, three of whom lived in Leningrad after the war, including Anna Georgievna, the mother and grandmother of the authors of the article.

At the end of the XIX century. during the census of the population of the Trans-Baikal Territory, representatives of the family of the princes Gantimurovs had to confirm their right to the nobility and relied on them since the 17th century. earth.

The published documents, stored in the Russian State Historical Archive, give a consistent picture of the life of one of the Tungus clans, who once played a significant role in joining the Amur region to the Russian state.

Literature

Artemiev A. R. Faithful service to Russia. (Kin of princes Gantimurovs) // Forgotten names. History of the Russian Far East in faces. Vladivostok, 1994. Issue. one.

Dmitrovsky N. In memory of Prince V.I. Gantimurov // Oriental Bazaar, 1999. No. 17, August.

Dolgikh B. O. Settlement of the peoples of Siberia in the 17th century. // ¬Soviet ethnography. 1952. No. 3.

Dolgikh B. O. Tribal and tribal composition of the peoples of Siberia in the 17th century. // Tr. Institute of Ethnography. New ser. 1960. T. 55.

Chronicle of the city of Irkutsk XVII-XIX centuries. Irkutsk, 1996.

Lyubimov S. V. Titled families of the Russian Empire: An experience of a detailed listing of all titled Russian noble families, indicating the origin of each family name, as well as the time of obtaining the title and approval in it / State. Pub. East B-ka of Russia. M., 2004.

Russian-Chinese relations in the 17th century. M., 1969. T. 1.

Yakovleva P. T. The first Russian-Chinese treaty of 1689. M., 1958.